THE
FIRST
BOOK
.
Of
the
PROPERTIES
Of
A
Godly
Life
.
CHAP.
I.
Discovering
the
Nature
,
and
Extent
of
true
Godliness
,
together
with
Arguments
to
perswade
both
the
knowledg
and
practice
thereof
.
Question
:
WHerein
doth
true
godliness
consist
?
A.
True
godliness
doth
consist
in
mans
obediential
conformity
unto
Gods
revealed
will
,
with
respect
unto
his
Name
.
1.
Man
having
received
his
being
from
God
,
and
having
his
constant
universall
dependence
upon
him
,
this
is
a
necessary
inference
,
according
to
the
principles
of
nature
,
and
right
reason
,
that
therefore
he
is
bound
to
acknowledg
Divine
Soveraignty
,
together
with
his
own
subjection
,
by
taking
Laws
from
his
Highness
,
for
the
right
ordering
of
his
conversation
.
And
so
farre
as
the
children
of
men
are
carefull
to
frame
their
lives
according
to
this
Rule
,
they
are
in
the
Scripture
account
,
judged
godly
;
As
it
is
said
of
Ananias
,
Act.
22.12
.
that
he
was
a
godly
or
devoute
man
,
according
to
the
Law
.
Whereas
,
those
actions
which
with
most
specious
pretences
,
seem
to
express
devotion
,
Col.
8.20
,
23.
Act.
17.23
.
being
the
meer
inventions
and
prescriptions
of
men
,
are
to
be
esteemed
no
better
,
then
will-worship
,
and
superstition
.
2.
And
though
the
matter
of
obedience
be
according
to
Gods
express
Command
,
yet
it
is
not
to
be
reputed
godliness
,
except
man
therein
hath
reall
reference
unto
God
.
It
is
considerable
,
that
in
the
holy
Scripture
,
both
mens
actions
,
and
dispositions
,
are
denominated
godly
upon
this
account
;
Thus
the
Apostles
St
John
commending
Gaius
,
for
his
charity
to
the
Church-members
addeth
these
words
:
3
Joh
.
6.
Whom
if
thou
bring
forward
on
their
journey
,
after
a
godly
manner
,
thou
shalt
do
well
.
And
the
great
Characteristical
difference
betwixt
morality
and
piety
,
lyeth
in
this
particular
,
that
the
one
determineth
in
man
,
and
the
other
relateth
unto
God
.
Gen.
20.6
.
2
Cor
.
1.12
.
Act.
24
2.
H●b
.
12.28
.
2
Cor
.
7.9
.
1
King
2.27
,
29.
Prov.
6.34
.
Gen.
4
23.
2
Cor
.
11.
There
was
integrity
in
Abimelech
,
which
fell
short
of
that
godly
sincerity
,
which
administred
comfort
unto
the
holy
Apostles
of
Christ
.
And
Faelix
his
trembling
was
farre
inferiour
unto
that
godly
fear
,
unto
which
the
Heires
of
Heaven
are
perswaded
.
That
godly
sorrow
,
(
that
sorrow
according
to
God
)
for
which
the
repenting
Corinthians
are
commended
,
did
much
exceed
Ahabs
mourning
.
And
the
like
difference
is
to
be
put
betwixt
the
jealousie
of
a
man
,
such
as
is
expressed
by
Lamech
.
And
that
godly
jealousie
which
St
Paul
found
burning
in
his
bosome
towards
the
Corinthians
.
This
therefore
must
be
known
,
that
as
the
Rule
of
a
godly
life
,
is
Gods
Word
,
so
the
object
,
and
the
end
unto
which
godliness
relateth
,
is
God
himself
.
Q.
How
farre
doth
true
godliness
extend
,
and
reach
in
a
Christian
Course
?
A.
It
's
manifest
from
that
which
was
before
suggested
,
that
godliness
is
of
equall
latitude
with
the
holy
Scripture
,
which
doth
direct
man
whole
course
of
life
in
reference
unto
God
.
It
is
true
,
that
sometimes
the
word
godliness
,
is
strictly
taken
,
and
restrained
unto
the
duties
of
Divine
worship
,
when
it
's
mentioned
as
distinct
from
temperance
,
2
Pet
.
1.6
,
7.
brotherly
kindness
,
and
charity
;
In
which
sense
also
it
is
to
be
taken
,
when
the
Apostle
exhorteth
to
live
soberly
,
righteously
,
Tit
.
2.12
.
{αβγδ}
Psal
.
12.1
.
which
the
70
render
,
{αβγδ}
,
1
Tim
.
6.6
.
{αβγδ}
.
Act.
10.2
.
&
22.12
.
&
17.23
.
1
Tim
.
4.8
.
and
godly
in
this
present
world
.
And
the
Original
words
whereby
the
Holy
Ghost
doth
express
it
,
both
in
the
Old
and
New
Testament
,
do
favour
this
restrictive
sense
.
The
Hebrew
word
is
indifferently
translated
godly
,
or
holy
;
And
the
Greek
word
,
applied
to
persons
,
is
rendred
godly
,
or
devoute
;
As
when
applied
to
actions
,
it
's
translated
worships
,
or
devotions
.
But
although
this
be
acknowledged
,
yet
in
the
holy
Scripture
godliness
is
more
comprehensive
.
And
when
the
Apostle
perswading
godliness
,
saith
,
That
it
is
profitable
unto
all
things
;
Some
render
the
word
Beza
.
true
worship
;
Others
Trem
.
righteousness
;
Some
Grot
.
vertue
.
And
Mr
Calvin
saith
,
It
comprizeth
obedience
to
the
Commandements
of
both
Tables
.
2
Pet
.
2.8
,
9.
Luk
.
1.6
.
St
Peter
also
maketh
godly
and
righteous
equivalent
,
and
of
equall
extent
.
And
we
know
that
the
truly
righteous
man
,
is
carefull
to
walk
in
all
the
Commandements
and
Ordinances
of
the
Lord
universally
.
Therefore
let
the
comprehensiveness
of
godliness
be
considered
briefly
in
these
Particulars
.
1.
It
relateth
unto
all
the
holy
truths
on
record
in
Scripture
,
which
are
to
be
known
,
believed
,
and
converted
into
practice
.
The
discovery
of
Christ
in
the
Gospel
,
1
Tim
.
3.16
.
1
Tim
.
6.3
.
Tit
.
1.1
.
is
called
the
mystery
of
godliness
,
and
the
whole
Systeme
of
Divine
Revelations
recorded
in
the
Bible
,
is
said
to
be
,
the
Doctrine
,
and
the
truth
according
to
godliness
.
Godliness
therefore
doth
as
well
respect
opinions
entertained
,
as
duties
discharged
.
2.
The
practice
of
godliness
doth
imply
a
cautious
declining
of
all
lusts
whatsoever
,
Tit
.
2.12
.
Indefinita
propositio
,
in
materia
necessaria
,
equipollet
universali
.
Act.
10.2
,
condemned
and
decryed
in
holy
Writ
.
Denying
ungodliness
and
wordly
lusts
,
we
should
(
saith
the
Apostle
)
live
godly
in
this
present
world
.
In
which
words
the
casheiring
of
all
corruptions
,
without
indulging
any
,
is
intended
.
3.
Godliness
containeth
the
conscientious
performance
of
all
positive
duties
,
whether
they
do
concern
God
or
man
.
Cornelius
is
called
a
godly
,
or
devate
man
,
because
,
fearing
God
,
he
gave
much
almes
,
and
prayed
to
God
alwaies
.
And
St
Paul
perswading
piety
towards
Parents
doth
more
then
intimate
that
godliness
doth
comprehend
the
several
services
,
1
Tim
.
5.4
.
required
in
our
various
humane
relations
.
4.
Lastly
,
Reall
godliness
doth
comprehensively
graspe
,
the
right
manner
of
Christian
obedience
,
with
the
whole
matter
thereof
commanded
in
the
Word
of
Truth
.
The
Original
word
,
{αβγδ}
(
most
ordinarily
used
to
signifie
godliness
)
doth
evidently
point
at
serving
God
well
,
whether
in
acts
of
immediate
,
or
mediate
worship
,
which
the
Lord
both
requireth
and
accepteth
.
Isa
.
1.17
.
Gen.
4.7
.
Tit
.
2.12
.
And
this
serving
of
God
godly
,
in
regard
of
the
manner
,
doth
comprize
1.
the
root
,
2.
the
rule
,
3.
and
the
end
of
mans
obedience
.
1.
Love
to
God
is
the
root
from
whence
godliness
doth
spring
;
In
which
respect
Nehemiah
his
goodness
in
taking
care
of
holy
worship
,
Neh
.
13.14
.
is
called
his
kindness
.
The
same
word
in
the
Original
,
we
have
else-where
translated
(
godly
.
)
And
the
word
is
very
significative
[
Chesidah
]
being
the
name
of
the
Stork
,
Psal
.
32.6
.
Psal
.
104.17
.
which
Bird
is
the
emblem
of
Love
,
because
the
young
ones
,
when
grown
strong
,
are
wont
to
carry
the
old
ones
,
being
infirm
,
from
place
to
place
upon
their
backs
.
2.
The
rule
or
guide
of
godliness
,
Act.
22.12
.
Gal
.
6.16
.
is
Gods
Word
(
as
was
touched
upon
before
)
which
is
the
constant
Canon
of
the
true
Israelites
conversation
,
making
way
for
his
acceptance
with
the
Lord
.
That
goodness
of
Josiah
,
which
God
approved
,
is
thus
discribed
:
2
Chro
.
35.26
.
That
it
was
according
to
that
which
was
written
in
the
Law
of
the
Lord
.
3.
The
glory
of
God
is
the
end
wherein
true
godliness
doth
determine
.
This
followeth
undeniably
from
the
two
former
Particulars
;
For
whosoever
acteth
from
a
principle
of
good-will
to
God
,
eyeing
his
word
as
the
compass
by
which
he
steereth
,
cannot
but
intentionally
aim
at
,
and
center
in
his
praise
.
2
Tim
.
3.12
.
Joh
.
12.28
.
&
17.1
,
4.
As
it
was
with
Jesus
Christ
,
(
the
Fountain
from
which
godliness
doth
arise
)
who
made
his
Fathers
glory
the
chief
end
both
of
his
active
and
passive
obedience
.
All
these
things
being
premised
,
That
Treatise
of
godliness
which
fetcheth
in
the
whole
duty
of
man
,
will
not
be
censured
as
improper
or
impertinent
.
Q.
By
what
Arguments
may
the
study
of
godliness
(
in
this
comprehensive
Consideration
)
both
in
the
knowledg
,
and
practice
thereof
,
be
perswaded
?
A.
First
,
A
principle
of
self-love
may
prevalently
perswade
this
endeavour
;
Whereas
,
many
say
,
who
will
shew
us
any
good
?
And
,
Psal
.
4.6
.
Jam
.
4.13
.
1
Tim
.
6.6
.
1
Tim
.
4.8
.
We
will
go
to
such
a
place
and
tarry
there
,
and
get
gain
.
The
best
,
and
most
abiding
gain
,
cometh
in
by
meanes
of
godliness
.
For
it
hath
the
promise
both
of
this
life
,
and
of
that
which
is
to
come
.
1.
In
this
life
it
's
profitable
to
all
things
:
I
shall
point
at
some
.
1.
By
means
hereof
every
Talent
is
fruitfully
traded
,
every
Relation
Christianly
filled
,
every
duty
conscientiously
discharged
,
every
Ordinance
profitably
improved
,
every
comfort
spiritually
seasoned
,
and
every
Cross
more
easily
carried
.
2.
Psal
.
4.3
.
Psal
.
32.6
.
God
hath
marvellously
separated
to
himself
the
man
that
is
godly
;
And
therefore
when
he
prayeth
,
he
may
confidently
look
for
audience
Godliness
alone
layeth
the
foundation
of
reall
contentment
in
every
state
and
change
of
life
.
For
in
God
,
1
Tim
.
6.6
.
Gen.
33.11
.
Psal
.
84
11.
Phil
.
●
.
20
.
Jer
.
32.41
.
the
godly
man
hath
sufficiency
,
and
may
safely
say
with
Jacob
,
I
have
all
.
And
enjoying
God
,
he
may
assure
himself
,
that
all
creature-wants
shall
be
supplied
,
and
all
occurences
undoubtedly
sanctified
.
2.
Neither
is
the
gain
of
godliness
confined
unto
this
present
life
:
for
at
the
end
of
this
life
,
unto
those
who
have
given
diligence
to
adde
godliness
unto
other
vertues
,
2
Pet
.
1.5.11
.
shall
entrance
be
ministred
abundantly
into
the
Everlasting
Kingdom
of
Jesus
Christ
.
When
death
shall
smmon
to
appear
at
Christs
Tribunal
,
others
shall
tremble
to
think
of
that
dreadfull
Day
,
they
who
have
lived
godly
,
shall
with
the
expectations
of
faith
,
look
for
that
blessed
hope
,
and
the
glorious
appearing
of
Christ
.
Tit
.
2.12
,
13.
2
Pet
.
3.11
,
12.
And
as
a
fruit
of
their
holy
conversation
,
and
godliness
,
they
shall
with
joy
hacte
unto
the
coming
of
the
Day
of
God
.
—
Having
these
Promises
,
therefore
(
unto
which
very
many
more
might
be
added
)
we
all
,
2
Cor
7.1
.
should
alwaies
be
perfecting
our
holiness
in
Gods
fear
.
Secondly
,
The
study
of
godliness
may
be
quickned
by
this
consideration
,
if
well
improved
,
viz.
That
the
Lord
himself
doth
propound
it
as
the
great
end
of
the
sweetest
providences
which
do
concern
us
.
1.
Whereas
freedom
from
commotions
and
persecutions
from
men
(
which
do
waste
and
imbitter
our
creature-comforts
)
is
a
blessing
of
much
worth
.
We
are
advised
to
beg
it
with
respect
to
godliness
;
That
we
may
live
a
quiet
and
peaceable
life
,
1
Tim
.
2.1
,
2.
(
saith
the
Apostle
)
in
all
godliness
and
honesty
.
2.
And
whereas
outward
peace
in
the
world
would
be
of
small
value
without
the
light
of
the
Gospel
,
it
pleaseth
the
Almighty
to
shine
amongst
us
,
by
the
Word
of
his
Grace
,
that
thereby
we
may
be
taught
,
denying
all
ungodlinss
and
worldly
lusts
,
Tit
.
2.10
,
11.
to
live
soberly
,
righteously
,
and
godly
in
this
present
world
.
3.
Lastly
,
Neither
peace
amongst
men
,
nor
the
plentifull
and
clear
publication
of
the
Gospel
,
can
make
us
truly
happy
without
Christ
.
Therefore
God
exhibiteth
,
and
conferreth
Christ
with
the
benefits
of
redemption
by
him
,
Luk
.
1.74
,
75.
That
we
may
live
godly
,
righteously
,
and
soberly
before
him
all
the
daies
of
our
lives
.
If
then
there
be
any
respect
,
either
to
our
own
comfort
,
or
to
Gods
content
,
these
Arguments
will
be
prevalent
with
us
,
to
use
double
industry
,
in
husbanding
all
holy
helpes
,
that
we
may
not
take
up
with
a
form
and
image
of
godliness
,
but
express
the
power
of
it
in
our
whole
conversation
.
CHAP.
II
.
Of
the
first
Property
of
a
godly
life
,
viz.
Wisdome
or
Prudence
.
What
Wisdome
is
.
The
Author
,
Offices
and
Parts
thereof
.
Rules
to
be
observed
in
the
practice
of
Wisdome
,
(
as
touching
the
collation
of
Laws
,
and
our
obedience
thereunto
;
of
Simulation
,
or
Dissimulation
;
of
bodily
presence
at
Idolatrous
services
;
and
what
a
Christian
may
do
to
tame
his
life
.
)
Also
Rules
to
be
observed
in
our
carriage
towards
all
sorts
of
men
;
wherein
many
necessary
cases
are
resolved
.
Lastly
,
of
the
excellency
and
profit
of
Wisdome
,
with
sundry
motives
to
stirre
men
up
to
seeke
after
it
.
Q.
WHat
are
the
Properties
of
a
godly
life
?
A.
It
must
be
wise
and
prudent
,
for
wisdome
is
the
guide
of
life
,
Prov.
2.9
,
10.
Rom
.
16.19
.
Eccl.
10
.
1●
.
Psal
.
07.43
.
Hose
.
14.9
.
the
governesse
of
vertues
,
directing
what
is
to
be
given
unto
God
,
what
is
due
to
man
,
what
choice
or
election
is
to
be
made
.
The
godly
man
is
called
wise
.
Q.
What
is
Wisdome
or
Prudence
?
A.
To
joyne
both
these
together
,
which
by
the
most
are
distinguished
,
it
may
be
defined
;
A
singular
gift
of
grace
,
whereby
we
know
the
will
of
God
,
what
he
commandeth
,
forbiddeth
,
alloweth
,
accepteth
,
Prov.
10.1.5
.
Mat
.
7.24
.
Eccl.
8.5
.
Prov.
14
8.
&
23.19
.
Prov.
2.6
.
&
8.14
.
Jam
.
1.6
.
and
rightly
foresee
or
judge
what
ought
or
is
fit
to
be
done
in
respect
of
time
,
place
,
manner
of
doing
,
event
,
and
other
circumstances
.
Q
Who
is
the
Author
of
this
heavenly
Wisdome
?
A.
God
giveth
wisdome
,
out
of
his
mouth
cometh
knowledge
and
understanding
.
Q
What
are
the
Offices
or
Parts
of
Wisdome
?
A.
The
first
Office
of
Wisdome
is
to
know
the
Laws
according
to
which
we
must
live
,
which
is
called
spirituall
understanding
,
Col.
1.9
,
10.
Rom
.
12.
●
.
whereby
we
are
inabled
to
know
and
conceive
spiritually
,
truth
and
falshood
,
good
and
evill
.
And
this
first
Office
of
Prudence
is
the
rule
of
all
the
rest
.
Prov.
13.16
.
The
second
Office
is
to
compare
Laws
equall
,
inferiour
,
or
superiour
;
and
thereby
to
deliberate
and
advise
according
to
spirituall
understanding
what
is
good
or
bad
,
true
or
false
,
expedient
or
inconvenient
,
to
be
embraced
or
to
be
avoided
.
Phil
.
1.10
.
Heb
.
6.5.14
.
The
third
is
to
determine
,
resolve
,
and
judge
aright
;
what
is
to
be
esteemed
,
chosen
and
put
in
practice
.
And
herein
stands
the
very
nature
and
forme
of
of
true
Christian
Prudence
:
when
a
man
,
(
upon
true
knowledge
and
due
consideration
of
things
and
actions
,
together
with
their
properties
,
and
circumstances
)
rightly
esteeming
,
discerning
,
and
weighing
,
all
and
every
thing
that
must
come
into
consideration
:
doth
proceed
to
an
holy
,
free
,
and
setled
resolution
;
to
choose
and
pursue
what
is
good
and
acceptable
in
the
sight
of
God
.
Psal
.
119.30.173
.
Q.
What
Rules
are
to
be
observed
touching
the
practice
of
this
holy
Prudence
?
A.
The
practise
of
it
is
very
large
,
and
the
Rules
many
:
for
all
counsels
and
deliberations
in
the
choice
of
things
pleasing
to
God
,
honest
and
profitable
,
together
with
all
reasonable
actions
:
are
directed
by
wisdome
.
Prudence
adviseth
also
touching
the
circumstances
of
every
action
:
as
the
time
,
Prov.
21.5
.
place
,
persons
,
and
manner
of
doing
.
It
teacheth
to
take
the
season
and
opportunity
,
for
the
exercise
of
Vertue
,
to
preferre
the
best
things
,
Rom
.
13.11
.
to
be
preferred
,
to
set
after
things
,
to
be
set
after
;
and
to
esteeme
of
every
thing
according
to
its
worth
and
necessity
,
2
Cor
.
4.18
.
&
5.8
,
16.
in
a
time
free
or
otherwise
.
Q.
Let
us
hear
some
common
Rules
of
Wisdome
to
be
observed
.
A.
First
,
in
the
first
place
,
and
above
all
things
,
a
man
must
provide
for
the
forgivenesse
of
his
sinnes
,
and
the
salvation
of
his
Soule
.
Sinners
and
unrepentant
Persons
are
sundry
times
in
Scripture
termed
fools
;
Mat
.
6.33
.
as
in
many
other
respects
?
so
principally
in
this
,
because
they
faile
in
this
point
of
wisdome
,
going
on
in
their
sinnes
without
repentance
.
It
is
the
part
of
a
wise
man
to
use
no
delaies
in
heavenly
matters
,
nor
to
deferre
repentance
from
day
to
day
:
for
the
daies
are
evill
,
and
man
may
be
surprized
in
his
sinnes
before
he
be
aware
.
Secondly
,
we
must
diligently
observe
the
danger
wherein
we
are
by
reason
of
temptations
,
and
labour
daily
to
search
and
finde
out
the
secret
counsels
,
Mar.
13.33.35
,
37.
1
Pet
.
5.8
.
●sal
.
33.6
.
Jam
.
3.13
.
Prov
26.12
,
16.
Prov.
3.7
.
●sal
.
111.10
.
Psal
.
●31
.
●
.
practises
,
and
enterprises
of
our
enemies
,
that
we
may
prevent
them
;
especially
we
must
watch
against
our
spirituall
enemies
;
the
corruption
of
our
hearts
,
the
temptations
of
the
Devill
,
and
the
day
and
houre
of
our
death
,
that
we
be
not
found
unprepared
.
Thirdly
,
the
fear
of
the
Lord
,
throughout
all
our
whole
life
,
must
be
our
chiefe
Treasure
:
and
our
care
must
be
to
grow
in
meeknesse
as
we
increase
in
knowledge
,
for
the
fear
of
the
Lord
is
the
beginning
of
Wisdome
.
Fourthly
,
every
man
must
measure
himself
by
his
own
strength
,
and
do
nothing
beyond
his
ability
.
To
this
purpose
is
that
of
the
Apostle
,
Let
no
man
thinke
of
himself
more
highly
then
he
ought
to
thinke
,
Rom
.
12.3
.
2
Cor
.
10.13.14
.
but
to
thinke
soberly
,
according
as
God
hath
dealt
to
every
man
the
measure
of
faith
.
And
as
he
exhorteth
all
men
to
be
sober
and
modest
,
and
not
to
take
more
upon
them
then
they
have
graces
and
calling
of
God
to
answer
and
to
discharge
:
Esa
.
6.
so
he
applieth
this
generall
exhortation
particularly
and
most
directly
unto
them
who
have
publique
callings
to
trade
in
the
Church
,
as
those
by
whose
overweening
the
Church
might
suffer
greatest
hurt
.
Wherefore
his
charge
to
them
is
,
that
they
teach
not
vauntingly
nor
ambitiously
,
making
a
greater
shew
of
knowledge
then
indeed
they
had
,
but
according
to
the
proportion
of
faith
:
that
is
to
say
,
of
the
gifts
that
they
had
received
by
faith
.
Fifthly
,
things
dishonest
and
of
evill
report
must
be
let
passe
:
but
things
honest
and
of
good
report
carefully
practised
.
Whatsoever
things
are
true
,
●hil
.
4.8
.
Rom
.
12.17
.
1
Cor
.
8
21.
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
pertaine
to
love
,
whatsoever
things
are
of
good
report
:
if
there
be
any
vertue
,
if
there
be
any
praise
,
thinke
on
these
things
.
Sixthly
,
we
may
not
be
temporizers
,
but
we
may
and
must
give
place
to
the
sway
of
the
Times
wherein
we
live
,
so
farre
forth
as
may
stand
with
faith
,
a
good
conscience
,
and
the
discharge
of
duty
,
in
our
due
perticular
Vocation
.
This
rule
was
practised
by
Paul
,
who
living
among
the
Heathens
,
was
constrained
to
speak
as
they
did
;
and
therefore
he
stickes
not
to
say
,
that
he
departed
in
a
Ship
to
Rome
,
whose
badge
was
Castor
and
Pollux
.
Act.
28.11
.
Act.
19.10
.
Again
,
he
was
three
years
in
Ephesus
,
an
idolatrous
place
,
where
the
great
goddesse
Diana
was
worshipped
;
yet
in
all
that
time
he
had
so
contained
himselfe
,
Act.
19.26
.
that
Demetrius
could
not
charge
him
to
have
spoken
directly
against
that
Idoll
;
onely
he
had
preached
,
that
they
were
no
gods
,
which
were
made
with
hands
.
And
as
Paul
,
so
the
rest
of
the
Apostles
no
doubt
,
did
become
all
things
to
all
men
,
that
they
might
winne
some
.
Seventhly
,
Prudence
will
not
advise
,
intend
or
do
any
thing
,
either
by
way
of
simulation
,
or
dissimulation
;
that
is
contrary
to
the
glory
of
God
,
or
tends
any
way
to
the
prejudice
of
the
least
truth
:
to
the
scandall
of
our
weake
Brethren
,
or
neglect
of
duty
in
our
particular
Vocation
.
Abraham
lied
not
in
saying
that
Sarah
was
his
sister
;
nor
did
he
simply
offend
against
the
truth
,
against
piety
towards
God
,
or
common
charity
towards
men
;
but
against
the
love
which
he
owed
to
his
wife
by
particular
calling
,
Gen.
20.
whereby
he
was
bound
to
protect
her
against
wrongs
,
and
not
expose
her
to
danger
as
by
that
saying
he
did
.
Eighthly
,
Wisdome
keepes
a
man
within
the
limits
of
his
calling
,
1
Pet
.
4.15
.
1
Thes
.
4.11
.
2
Thes
.
3.7.11
.
1
Tim
.
5.13
.
Calvin
op●sc
.
Epist
.
1.
Pag
.
550.
1
Tim
.
5.22
.
and
withholds
him
from
medling
with
that
which
no
waies
pertains
unto
him
:
yet
so
as
he
will
not
communicate
in
the
sinnes
of
other
men
.
A
wise
man
will
not
challenge
that
authority
to
himselfe
alone
which
be
longs
to
many
;
nor
presume
to
do
that
by
his
sole
power
,
which
pertains
to
many
in
joynt
commission
:
nor
will
he
suffer
himselfe
to
be
so
over-ruled
by
them
,
as
to
partake
in
their
sinnes
Lay
hands
suddainly
on
no
man
,
neither
be
partaker
of
other
mens
sinnes
:
Keepe
thy selfe
pure
.
Ninthly
,
in
necessary
duties
prudence
directeth
to
do
what
God
requireth
,
and
then
leave
the
successe
to
him
,
that
can
do
more
then
we
are
able
to
comprehend
,
and
will
effect
his
own
pleasure
by
unlikely
meanes
in
the
judgement
of
men
.
Tenthly
,
we
may
not
trust
men
upon
faire
pretences
,
that
they
make
unto
us
,
without
further
tryall
.
The
common
Proverb
is
,
First
try
,
and
then
trust
.
Jer
.
9.4
.
&
12.6
.
Be
wise
as
Serpents
:
Take
heed
of
men
.
Mic
.
7.5
.
Mat
6.17
.
Simplicity
and
plaine
dealing
must
be
embraced
with
the
one
hand
,
yet
so
as
circumspection
and
prudence
fall
not
from
the
other
.
Our
Saviour
Christ
would
not
commit
himselfe
to
them
that
beleeved
in
him
when
they
saw
his
Maricles
,
because
he
knew
what
was
in
them
.
Joh
.
2.24
.
The
like
circumspection
was
practised
by
Nehemiah
,
Neh
6.1
,
2
,
3.
Ezra
.
4.2
,
3
,
4.
when
Tobiah
and
Sanballat
conspired
against
him
to
hinder
the
building
of
the
Temple
.
Eleventhly
,
if
we
cannot
effect
the
good
things
we
desire
,
in
that
exquisite
and
holy
manner
that
we
would
,
we
must
not
tumultuously
contend
,
or
make
unlawfull
separations
;
but
commending
the
cause
to
God
,
and
waiting
further
opportunity
to
do
good
:
we
must
content
our selves
with
the
meane
,
and
take
the
lesse
,
when
the
greater
cannot
be
obtained
.
For
example
;
In
many
Churches
sundry
abuses
are
not
reformed
:
superstitious
customes
do
still
continue
:
Images
do
stand
undefaced
.
The
good
desire
of
the
godly
is
,
that
they
may
be
removed
,
amended
,
pulled
down
:
but
this
cannot
be
brought
to
passe
.
What
then
must
they
do
in
this
case
?
They
must
not
raise
tumults
,
nor
seperate
themselves
from
the
Congregations
where
the
substance
of
Doctrine
is
soundly
taught
,
and
the
Ordinances
of
God
are
truely
administred
:
but
they
must
seeke
unto
God
for
helpe
,
keepe
themselves
innocent
without
offence
,
and
by
humble
supplication
intreate
the
lawfull
Magistrate
for
redresse
of
what
is
out
of
order
:
and
in
the
meane
time
rest
content
with
that
they
have
done
.
Twelfthly
,
it
is
an
high
point
of
wisdome
to
lay
up
knowledge
,
Prov.
10.14
.
●rov
.
15.23
.
Prov.
18.13
.
1
Cor
.
4.5
.
Eccl.
7.21
,
22.
●rov
.
17.27
.
Tit
.
2
2
,
3.
to
speake
in
season
,
to
answer
no
matter
before
we
hear
it
,
to
judge
nothing
before
the
time
;
to
passe
by
many
things
in
mens
words
and
actions
,
as
if
we
did
not
heare
or
see
them
,
and
to
speake
sparingly
,
with
all
meeknesse
.
Q.
What
Rules
of
wisdome
are
to
be
observed
touching
the
collation
of
Laws
,
and
of
which
regard
especially
is
to
be
had
,
comparison
being
made
?
A.
First
,
What
Laws
do
simply
respect
God
,
in
comparison
they
are
alwaies
to
be
preferred
before
other
Laws
commanding
just
things
:
much
more
the
law
of
man
,
must
give
place
to
the
Law
of
God
,
and
the
love
of
our
neighbour
to
the
love
of
God
.
Love
of
Christ
over-ruleth
the
love
of
Parents
,
of
Wife
,
Children
,
Friends
,
Brethren
:
Yea
,
Psal
.
139.21
.
2
Chr.
19.2
.
Luc
4
26.1.33
.
Deut
.
13.6
,
7
,
8.
so
farre
must
the
one
yeeld
unto
the
other
,
that
for
the
love
of
Christ
,
the
love
of
Parents
must
be
turned
into
hate
.
For
their
is
nothing
of
such
weight
,
that
man
can
with
any
pretence
of
equity
set
before
the
Lord
Almighty
;
to
whom
nothing
in
the
world
is
to
be
compared
,
much
lesse
preferred
.
Not
our
Father
,
For
he
is
our
chief
Father
;
and
not
ours
onely
,
but
the
maker
of
our
Parents
.
Not
our
life
:
For
God
is
he
,
who
if
we
die
for
his
Name
sake
,
can
adorne
us
with
life
eternall
:
but
if
we
preferre
our
life
before
him
,
he
can
afflict
us
with
torment
of
eternall
death
.
If
any
Friend
therefore
should
aske
me
to
tell
a
lie
for
his
sake
,
I
must
answer
him
,
it
behooveth
me
to
helpe
my
Friend
,
but
in
the
Lord
.
If
the
Magistrates
should
threaten
banishment
,
or
other
extremity
to
my
Parents
almost
spent
with
age
,
unlesse
I
will
depart
from
the
known
confession
of
faith
:
I
must
rather
leave
my
Parents
to
the
lust
and
rage
of
the
Magistrate
,
then
deny
the
faith
.
It
is
just
to
succour
Parents
,
but
not
with
breach
of
Piety
.
Secondly
,
Betwixt
evils
of
sin
there
is
no
election
:
but
all
,
even
the
least
,
are
to
be
avoided
.
Of
two
sinnes
,
we
must
choose
neither
;
but
submit
our selves
to
the
greatest
extremity
,
even
death
it selfe
,
rather
then
be
compelled
to
that
which
is
evill
or
dishonest
:
All
sinnes
are
equally
to
be
shunned
.
Job
.
13.7
,
8
,
9.
We
must
not
tell
a
lie
for
the
glory
of
God
,
much
lesse
to
save
our
life
.
Their
condemnation
is
just
,
who
teach
that
men
may
do
evill
,
that
good
may
come
of
it
.
If
in
time
of
trouble
an
offer
were
made
,
Rom
.
3.8
.
that
if
we
would
save
our selves
,
we
should
breake
the
Laws
of
piety
or
honesty
,
as
that
we
should
deny
God
,
or
murther
our
Brother
,
neither
is
to
be
chosen
:
but
we
must
commit
our selves
into
the
hands
of
God
in
wel-doing
.
Thirdly
,
In
free
time
superiour
Laws
are
alwaies
preferred
to
inferiour
,
things
more
common
to
the
lesse
common
,
publique
to
private
,
and
amongst
the
private
they
that
are
linked
unto
us
by
most
bonds
.
Thus
we
must
give
more
to
Citizens
,
then
to
strangers
,
to
our
Kinred
,
then
to
Citizens
,
Rom
.
16.4
.
Gal
.
5.14
.
to
our
Parents
,
then
to
our
Kinred
,
to
the
Magistrate
Church
and
Countrey
,
then
to
Parents
.
For
we
are
bound
to
strangers
onely
by
the
Law
of
humanity
,
to
our
Kinred
by
the
Law
of
humanity
and
affinity
;
to
the
Magistrate
by
a
triple
band
of
humanity
,
affinity
and
peculiar
Covenant
.
By
this
Rule
of
wisdome
,
the
speciall
Calling
must
give
place
to
the
Trade
of
Christianity
.
1
King
.
17.15
.
Q.
The
Widow
of
Sarepta
relieved
the
Prophet
,
before
she
made
provision
for
her self
or
her
sonne
.
A.
Unlesse
the
widow
had
certainly
known
it
to
be
the
speciall
will
of
God
,
she
should
not
have
done
this
;
namely
to
defraud
her selfe
and
her
sonne
,
to
the
intent
she
might
sustaine
a
man
being
a
stranger
.
Neither
ought
Prophets
,
or
men
of
God
,
by
the
accustomed
rule
of
Piety
,
to
require
this
of
any
man
,
that
they
should
maintaine
them
without
taking
care
for
themselves
and
their
Children
.
For
even
the
Apostle
to
Timothy
did
plainly
pronounce
;
that
,
1
Tim
.
5.8
.
They
which
have
not
care
of
their
own
,
and
especially
of
their
Family
,
have
denied
the
faith
,
and
are
become
worse
then
Infidels
:
And
therefore
he
would
that
widows
should
be
maintained
by
them
of
their
own
Kinred
.
But
when
the
widow
was
now
certified
by
the
speciall
will
of
God
,
it
was
not
for
her
to
have
respect
what
was
commanded
by
the
Law
in
generall
;
neither
might
that
take
place
,
which
is
made
a
common
Proverb
:
Charity
first
beginneth
at
a
man
himself
.
Howbeit
,
as
touching
the
common
course
,
that
we
may
perfectly
discerne
,
to
whom
we
be
more
or
lesse
bound
,
and
not
be
deceived
;
we
must
consider
,
that
there
be
divers
kinds
of
Societies
,
kinreds
and
friendships
.
One
is
spirituall
;
another
is
bodily
,
or
of
the
same
stock
;
another
is
civill
,
and
such
like
.
Wherefore
,
when
we
reason
concerning
love
,
and
doing
good
unto
our
neghbours
,
there
ought
a
comparison
to
be
made
of
those
things
,
which
belong
unto
our
degree
:
which
being
not
made
,
an
error
will
soon
happen
.
As
for
example
;
If
a
man
shall
be
instructed
by
a
godly
Pastor
and
Teacher
of
the
word
of
God
,
and
shall
be
brought
to
sanctification
;
and
the
same
man
have
therewithall
a
Father
,
of
whom
he
was
begotten
,
or
have
Children
,
and
the
question
be
asked
,
Whether
he
be
more
bound
to
his
Pastor
,
or
else
to
his
Father
and
Children
?
We
must
not
answer
absolutely
,
seeing
with
our
answer
,
the
matter
would
not
be
expressed
:
But
we
may
say
,
that
in
those
things
,
which
concerne
spirituall
friendship
,
we
ought
more
to
obey
the
Minister
of
the
Word
,
that
teacheth
us
rightly
,
and
admonisheth
us
out
of
the
holy
Scriptures
,
then
either
the
Children
or
the
Father
,
if
they
perswade
things
that
be
contrary
and
repugnant
.
But
if
we
demand
as
touching
things
of
another
sort
;
namely
,
of
food
,
and
of
maintenance
,
there
is
more
due
unto
Parents
,
and
unto
Children
,
then
unto
others
,
though
they
be
Ministers
of
the
Word
of
God
:
Indeed
the
Ministers
of
the
Word
must
be
maintained
,
but
yet
not
so
,
as
any
man
should
defraud
either
himself
,
or
his
Family
of
necessary
living
.
By
another
similitude
the
matter
may
be
cleared
.
Admit
that
a
man
be
in
the
Campe
,
where
just
warre
is
taken
in
hand
,
when
the
general
Captain
chargeth
him
in
something
concerning
the
affairs
of
warre
,
and
the
Father
being
present
commandeth
him
to
the
contrary
:
in
this
case
the
sonne
shall
rather
offer
himselfe
to
the
General
,
then
to
his
Father
.
But
if
we
shall
determine
of
houshold
businesse
,
and
of
things
pertaining
to
living
and
sustenance
,
the
Parent
shall
be
heard
,
and
not
the
general
Captaine
.
Q.
Is
a
man
to
preferre
a
stranger
eminent
in
Piety
and
Vertue
before
his
Brother
,
not
so
much
adorned
with
the
tokens
of
Vertue
,
or
no
?
A.
Wisdome
commandeth
thee
to
discerne
Offices
due
to
nature
,
from
duties
consecrated
to
Piety
and
Vertue
:
and
counselleth
to
give
what
are
of
nature
,
to
thy
Brother
,
what
pertaines
to
Vertue
,
to
thy
Friend
beautified
with
it
.
Thou
must
rather
nourish
and
relieve
thy
poor
Brother
then
thy
Friend
:
for
this
Office
is
coupled
with
nature
and
blood
,
according
to
which
thou
art
more
obliged
,
and
nearer
to
thy
Brother
then
to
thy
Friend
.
On
the
contrary
,
thou
must
advance
thy
Friend
to
publique
honours
or
Offices
in
Church
or
Common-wealth
,
rather
then
thy
Brother
:
and
by
this
means
,
thou
shalt
give
to
Piety
what
is
proper
unto
it
,
to
nature
what
belongs
unto
it
.
Q
If
I
see
many
strangers
to
be
in
danger
,
and
one
good
man
that
I
know
:
whether
shall
I
helpe
many
strangers
,
or
that
one
I
know
?
A.
A
good
man
is
to
be
preferred
before
a
man
of
no
worth
;
but
many
strangers
before
one
known
person
:
for
the
more
common
good
is
the
better
.
Q.
What
if
liberty
of
chusing
the
chief
good
be
granted
to
any
man
,
should
he
chuse
it
for
himself
,
or
for
his
Countrey
?
A.
For
himself
:
because
every
man
ought
first
and
principally
to
love
himself
.
The
former
Rule
,
that
things
more
common
are
to
be
preferred
,
doth
hold
onely
in
those
actions
by
which
we
perfect
our selves
,
and
are
in
the
way
to
the
chiefest
good
.
A
good
man
must
be
willing
to
lay
down
his
life
for
the
good
of
the
Church
or
Common-wealth
,
not
that
he
doth
preferre
the
good
of
his
Countrey
before
his
own
happinesse
:
but
that
this
is
the
way
,
by
which
he
may
attain
true
blessednesse
.
Q.
Let
us
now
proceed
to
some
other
Rules
of
Wisdome
.
A.
The
fourth
Rule
is
,
That
things
of
profit
and
pleasure
,
must
give
place
to
things
that
belong
to
Vertue
and
honesty
.
The
light
of
nature
teacheth
,
that
in
election
things
simply
honest
must
never
be
set
after
Laws
of
profit
,
though
the
greatest
and
most
common
:
Godlinesse
is
the
great
gaine
;
therefore
all
gaine
must
give
place
to
godlinesse
.
The
Heathen
man
saith
,
1
Tim
.
6.6
.
Gaine
gotten
by
losse
or
hazard
of
a
mans
good
Name
,
is
no
gaine
but
losse
:
Prov.
22.1
.
which
is
much
truer
of
gaine
gotten
with
the
breach
or
hazard
of
a
good
Conscience
.
But
on
the
other
side
,
when
profit
in
a
mans
Purse
would
procure
a
breach
in
his
Conscience
,
and
the
gaine
of
Gold
prove
the
break-neck
of
his
soul
:
such
refusall
of
gaine
,
is
the
greatest
gaine
that
can
be
.
For
saith
an
Ancient
Father
well
,
To
let
go
,
though
never
so
great
a
matter
,
for
the
compassing
of
a
greater
,
is
no
losing
bargaine
,
but
a
gainefull
negotiation
.
Worldly
men
say
,
who
will
shew
us
any
good
?
But
Davids
Prayer
is
,
Psal
.
4.6
.
Lord
lift
thou
up
the
light
of
thy
countenance
upon
us
.
Peradventure
some
small
unseemlinesse
may
be
undergone
to
obtaine
some
great
and
common
profit
:
but
no
dishonesty
is
to
be
committed
in
hope
of
gaine
,
for
we
must
not
do
evill
,
that
good
may
come
thereof
:
neither
doth
it
excuse
,
that
they
say
it
is
done
for
a
good
end
:
for
actions
are
not
onely
distinguished
by
their
ends
,
Scalig
.
exercit
.
307.
26.
but
by
their
efficient
causes
and
formes
.
Q.
Did
not
Lot
well
to
offer
his
Daughters
to
the
lusts
of
the
Sodomites
,
to
prevent
a
greater
mischief
intended
against
his
guests
?
Gen.
19.
A.
In
so
doing
he
sinned
against
his
Daughters
,
whose
chastity
and
credit
he
was
bound
to
defend
.
It
is
the
duty
of
a
Father
to
defend
the
honesty
of
his
Daughters
,
though
with
the
danger
of
his
life
:
much
lesse
not
to
yeeld
and
offer
them
to
wicked
men
to
be
defiled
.
Again
,
he
sinned
against
his
own
soule
,
in
the
offering
his
Daughters
to
be
defiled
,
he
consented
to
their
wickednesse
,
and
made
himself
,
if
not
the
author
,
yet
an
accessary
to
their
sinne
.
As
for
his
respect
unto
the
greatnesse
and
grievousnesse
of
the
crime
,
it
excuseth
not
:
for
the
recompensing
of
one
sinne
with
another
,
is
not
to
be
suffered
;
It
was
not
lawfull
for
him
,
to
yeeld
his
Daughters
to
the
lewd
lusts
of
the
Sodomites
,
thereby
to
keepe
them
from
a
more
grievous
sinne
:
neither
is
it
lawfull
,
that
we
in
our selves
should
commit
a
lesse
fault
,
to
avoid
the
greater
.
Wherefore
when
the
matter
cometh
to
sinne
,
although
it
seeme
to
be
but
light
,
it
is
wholly
to
be
forborne
;
And
if
any
matter
more
hainous
might
seeme
to
ensue
by
the
delay
of
sin
,
the
care
thereof
must
be
committed
to
God
:
but
under
that
pretence
we
must
not
commit
any
sinne
.
Whatsoever
is
sinne
,
the
same
must
straight-way
be
rejected
,
let
there
afterwards
follow
what
will
;
What
sin
almost
might
not
be
excused
,
if
it
were
lawfull
to
redeeme
a
greater
sin
with
a
lesser
?
Rom
.
9.3
.
Q.
Did
not
Paul
preferre
the
lesse
sin
before
the
greater
,
when
he
said
;
That
he
could
wish
to
be
accursed
from
Christ
for
his
Brethren
,
rather
then
they
should
continue
in
that
blindnesse
and
obstinacy
wherein
they
were
holden
?
A.
The
Apostle
desired
to
redeeme
the
Jews
with
the
perill
of
his
own
selfe
:
Martyr
.
comple
.
Epist
.
1
p.
2.
c
.
3.
sect
13.
Ursin
.
cat
.
p
3.
q
49.
●olan
.
Synt
.
lib
.
9
c
.
29.
Perk
.
treat
.
of
cons●
.
c
.
2
not
with
sinne
,
but
with
his
losse
and
hurt
;
namely
,
to
be
accursed
from
Christ
:
not
that
he
meant
to
be
an
Apostate
,
or
to
forsake
his
belief
in
Christ
,
but
onely
to
be
without
the
fruition
of
eternall
and
happy
life
.
He
doth
not
wish
to
be
made
the
enemy
of
Christ
,
but
not
to
enjoy
the
blessed
Vision
of
Christ
,
that
his
Brethren
might
be
saved
.
He
doth
not
wish
of
an
Elect
to
be
made
a
Reprobate
:
but
remaining
a
chosen
Vessell
to
be
deprived
of
the
glory
of
the
Elect
,
that
the
Israelites
might
be
saved
;
if
the
will
and
counsell
of
God
would
suffer
it
,
to
which
he
wholly
submitteth
himself
.
Q.
What
is
a
fit
Rule
to
be
observed
?
A.
When
two
Precepts
of
God
seeme
one
to
be
repugnant
to
another
,
so
as
the
one
is
a
hinderance
to
the
other
,
that
they
cannot
both
at
one
time
be
observed
;
yea
rather
,
it
is
necessary
that
one
of
them
for
the
time
being
be
omitted
;
then
that
which
shall
be
judged
weightiest
and
greatest
,
must
be
retained
.
But
yet
in
the
meane
time
,
that
other
,
which
is
reckoned
to
be
lesse
and
lighter
,
Eph.
4.11
.
is
not
violated
;
because
in
the
same
there
is
nothing
done
against
the
Law
of
God
.
1
Tim
.
3
6.
There
is
a
Law
,
that
the
Church
must
not
be
deprived
of
Ministers
,
so
as
it
should
be
destitute
of
them
,
and
Paul
hath
another
Law
,
that
a
Minister
must
not
be
a
Novice
,
or
man
newly
entered
into
Religion
:
the
Church
of
Millan
was
much
troubled
,
because
it
could
not
finde
a
meet
Bishop
,
that
as
well
was
free
from
the
heresie
of
Arius
,
as
also
that
had
great
authority
and
learning
given
him
of
God
:
onely
there
was
Ambrose
;
but
yet
a
Novice
,
and
newly
come
to
the
faith
.
Here
are
two
Laws
met
,
in
shew
contrary
one
to
another
:
but
it
was
meet
for
the
lesser
Law
to
give
place
to
the
greater
:
for
Christ
so
taught
,
when
by
the
sentence
of
the
Prophet
he
saith
;
I
will
have
mercy
,
and
not
sacrifice
.
Howbeit
he
meaneth
not
,
that
he
will
not
have
sacrifice
:
Ma●
.
9
13.
Hose
.
6.6
Mat
.
12.7
.
but
that
if
two
Commandements
meet
together
,
whereof
the
one
belongeth
unto
mercy
,
and
the
other
unto
sacrifice
:
he
testifieth
that
he
had
rather
have
mercy
,
then
sacrifice
.
In
this
Rule
sundry
Particulars
come
to
be
noted
.
First
,
the
circumstantiall
and
ceremoniall
duties
of
the
first
Table
,
must
give
place
to
the
necessary
and
morall
duties
of
the
second
Table
.
Thus
the
strict
rest
of
the
Sabboth
,
may
be
broken
without
sinne
,
Joh
.
5.7
,
8
,
9.
Mat
.
12.10
,
11
,
12.
Luc
.
13
,
14
,
1●
.
&
14.5
.
Mat
.
12.5
.
when
the
performance
of
any
work
of
instant
necessity
or
mercy
doth
require
our
labour
.
Secondly
,
the
circumstances
of
the
first
Table
,
must
give
place
to
necessary
ceremoniall
duties
.
The
Priests
in
the
Temple
prophane
the
Sabboth
(
not
simply
and
properly
,
but
in
the
opinion
of
the
adversaries
doing
that
which
had
not
been
lawfull
,
if
the
worship
of
God
did
not
excuse
)
and
are
blamlesse
.
Thirdly
,
the
substantials
of
the
second
Table
of
greater
reason
,
do
over-rule
the
substantials
of
the
second
Table
of
lesser
reason
.
Thus
Moses
permitted
the
Jews
to
put
away
their
Wives
for
every
cause
,
Mat
.
19.3
.
Deut
.
24.1
.
(
as
namely
,
for
some
filthinesse
espied
in
them
)
to
prevent
many
grievous
inconveniencies
in
the
whole
policy
of
the
Jews
,
arising
from
the
obstinacy
and
cruelty
of
that
obdurate
people
.
But
though
the
civill
Magistrate
may
tolerate
some
evils
in
the
Common-wealth
to
prevent
the
utter
ruine
and
desolation
of
it
;
yet
we
must
not
think
it
lawfull
to
redeeme
a
greater
sinne
with
a
lesser
:
wilfully
to
cast
away
the
good
creatures
of
God
,
which
may
serve
for
the
use
of
man
,
Job
.
6.12
,
13.
Mat
.
15.26
.
is
evill
and
unlawfull
:
but
in
a
case
of
necessity
to
preserve
life
and
prevent
violence
,
Paul
and
the
rest
of
his
company
which
were
in
the
Ship
with
him
,
Act.
27.19
,
28.
did
lawfully
cast
out
their
Provision
into
the
Sea
.
Fourthly
,
the
more
substantiall
and
necessary
duties
of
the
first
Table
do
over-rule
the
lesse
necessary
of
the
same
.
In
the
time
of
Hezekias
,
the
Priests
admitted
the
people
to
the
Passover
,
2
Chro
.
30.19
.
who
had
not
prepared
themselves
according
to
the
preparation
of
the
Sanctuary
.
The
sixth
Rule
,
In
a
time
not
free
,
when
we
are
pressed
with
some
more
grievous
evill
,
we
may
preferre
inferiour
Laws
to
the
superiour
:
where
regard
is
not
had
of
the
excellency
of
the
Law
,
but
of
our
need
.
But
things
superiour
are
not
promiscously
to
be
set
after
things
inferiour
in
the
case
of
necessity
:
But
this
election
hath
place
in
the
collation
of
good
things
especially
profitable
,
in
the
comparison
of
things
comely
,
with
profitable
;
and
in
propositions
lesse
necessary
,
whose
opposites
do
not
bring
in
the
destruction
of
nature
,
but
some
unseemliness
,
and
that
such
as
doth
admit
excuse
in
regard
of
circumstances
.
In
the
time
of
famine
the
Servants
of
God
have
been
compelled
to
leave
the
places
of
their
habitation
,
where
God
hath
been
worshipped
,
and
to
sojourne
in
strange
Countries
,
where
the
Name
of
God
hath
not
been
known
.
The
seventh
Rule
,
We
must
do
the
most
necessary
works
of
our
callings
that
belong
unto
us
,
though
we
leave
other
for
the
time
undone
.
When
Peter
was
inquisitive
,
Joh
.
21.21
.
what
John
should
do
;
Christ
gives
him
this
answer
,
What
is
that
to
thee
,
follow
thou
me
?
In
which
words
he
teacheth
,
that
not
onely
Peter
,
but
also
every
man
must
attend
upon
the
necessary
and
proper
works
of
his
own
Vocation
,
and
not
deale
with
things
whereunto
he
is
not
called
.
The
eighth
Rule
,
Of
evils
of
punishment
,
as
troubles
,
losses
,
and
such
like
,
the
lesser
is
to
be
chosen
.
As
the
Merchant
in
danger
upon
the
Sea
,
may
cast
away
his
Wares
to
save
his
life
:
The
Traveller
may
deliver
his
Purse
unto
Thieves
,
to
prevent
further
mischief
.
When
the
Prophet
propounded
three
Plagues
to
David
,
of
which
he
was
to
choose
one
,
2
Sam
.
24.12
,
13.
he
chose
to
fall
into
the
hands
of
God
.
The
reason
is
,
because
in
things
of
this
nature
,
the
lesser
evill
hath
a
respect
of
good
.
The
ninth
Rule
,
When
choice
of
evils
or
punishments
is
offered
to
one
that
is
innocent
,
or
questioned
for
the
profession
of
true
Religion
,
he
is
to
choose
neither
,
but
to
expect
and
patiently
endure
whatsoever
his
enemies
shall
decree
.
For
by
choice
of
punishment
he
consenteth
to
his
own
unjust
vexation
,
and
is
accessary
to
his
own
persecution
:
Also
by
the
free
election
of
evill
,
he
brings
himself
into
suspicion
of
sinne
or
blame
,
and
exposeth
his
credit
and
reputation
of
the
calumnies
of
his
adversaries
,
who
will
be
ready
to
object
,
that
he
would
never
freely
have
chosen
punishment
,
if
he
had
not
been
guilty
of
some
fault
.
An
example
of
such
spirituall
wisdome
we
have
in
the
French
History
in
Prince
Conde
.
When
Charles
the
ninth
King
of
France
,
in
the
year
1572.
sent
for
Prince
Conde
,
and
propounded
three
Conditions
to
him
,
of
which
he
choose
one
:
the
Masse
,
death
,
or
perpetuall
imprisonment
.
Conde
answered
,
that
by
the
grace
of
God
,
he
would
neither
choose
the
first
,
and
the
other
two
he
left
to
the
pleasure
of
the
King
,
being
assuered
that
God
would
governe
the
whole
matter
by
his
providence
.
The
tenth
Rule
,
When
Tyrants
and
Persecutours
of
the
Church
,
give
space
to
deliberate
,
whether
thou
wilt
obey
their
idolatrous
decrees
,
or
be
cast
into
prison
,
deprived
of
thy
goods
,
thrust
into
banishment
,
or
miserably
massacred
,
thou
must
not
deliberate
,
nor
accept
of
the
space
offered
to
deliberate
:
but
simple
Idolatry
,
and
obedience
to
that
wicked
decree
,
is
to
be
refused
.
Dan
.
3.16
,
17.
When
the
three
Companions
of
Daniel
were
questioned
for
their
refusing
to
worship
the
Image
that
Nebuchadnezzar
had
set
up
,
they
crave
not
respite
to
consider
of
the
matter
;
Martyr
.
com
.
p.
2.
c
4.
sect
.
22.
Calvin
.
opusc
.
Epist
.
1.
but
returne
this
resolute
answer
,
Be
it
known
unto
thee
,
O
King
,
that
we
will
not
bow
down
.
Cyprian
(
as
Augustine
reporteth
)
when
he
was
led
to
execution
,
the
President
being
desirous
that
he
might
escape
,
said
unto
him
;
Now
I
give
thee
space
to
deliberate
,
to
choose
which
thou
wilt
,
whether
thou
wilt
be
thus
miserably
executed
,
or
obey
,
and
so
be
dismissed
.
The
man
of
God
answered
:
In
a
thing
so
holy
,
deliberation
hath
no
place
.
For
such
deliberation
is
a
degree
of
yeelding
,
and
doth
much
harden
the
enemies
of
the
truth
in
their
ungodly
courses
.
Non
carnis
sed
Spiritus
hac
est
prudentia
,
siquam
veritatis
diminutionem
foras
saluti
adversantem
,
vbi
non
potest
corrigi
sine
perturbaetione
Ecclesiae
.
Jun
in
Gen.
Polan
.
Syntag
.
Tom
.
2.
lib
.
8.
c
.
8.
Psal
.
116.10
.
Jer
.
20.9
.
1
Reg
.
18
21.
Apoc
.
21.8
.
1
Cor
.
12.7
.
Jer
.
1.17
.
Mat
.
28.29
.
Act.
20.28
.
Num
.
32.6
,
7.
Jud
.
5.23
.
2
Sam
.
11.11
.
2
Tim
.
4.16
.
Eph.
4
14.
2
Cor
.
2.11
.
Act.
17.16
.
●
Cor
.
16.9
.
Tit
.
1.10
,
11.
Isa
.
59
4.
Jer
.
9.3
.
Isa
.
63.5
.
Ex.
10.26
.
Dan
.
6.11
.
And
not
onely
so
,
but
it
argues
that
the
minds
of
men
are
not
fixed
upon
the
truth
,
nor
affected
towards
the
glory
of
God
,
as
is
meet
.
What
?
that
they
which
are
over
carefull
,
least
their
life
,
goods
,
dignities
should
perish
(
which
is
the
ground
of
that
deliberation
)
do
easily
defile
themselves
with
impure
superstitions
.
The
eleventh
Rule
,
Christian
wisdome
will
not
permit
men
to
promise
silence
in
any
necessary
point
of
Gods
truth
,
which
they
are
called
to
testifie
and
make
known
,
that
they
might
procure
their
own
liberty
,
and
free
themselves
from
vexation
:
for
such
promise
of
silence
is
a
kinde
of
halting
,
doth
argue
timorousnesse
,
and
hinders
the
edification
of
others
.
The
Ministers
of
the
Gospel
must
faithfully
publish
the
whole
truth
of
God
,
and
keep
nothing
back
from
the
people
,
which
they
have
received
of
God
,
but
that
they
do
not
,
who
promise
silence
in
any
necessary
truth
,
to
purchase
peace
.
Moreover
,
this
keeping
silence
doth
hearten
the
adversaries
in
their
courses
,
and
tends
greatly
to
the
prejudice
of
the
truth
,
which
by
this
meanes
is
suppressed
by
little
and
little
;
What
is
this
?
but
to
forsake
their
Brethren
in
the
time
of
danger
and
difficulty
,
in
a
sort
to
deny
the
truth
,
set
open
a
gappe
for
superstition
to
enter
,
give
opportunity
and
advantage
to
the
adversary
,
and
cast
an
imputation
upon
them
that
are
most
forward
,
as
if
they
were
humorous
,
indiscreet
,
furious
.
When
God
calleth
men
forth
to
beare
witnesse
of
the
truth
,
what
is
it
but
a
kinde
of
starting
back
,
to
binde
our selves
by
promise
not
to
publish
that
part
of
Gods
will
,
which
is
now
opposed
and
called
into
question
?
Then
especially
are
we
to
abide
in
our
Station
,
and
to
quit
our selves
like
men
,
when
the
truth
is
opposed
by
many
adversaries
.
Moses
being
sent
to
deliver
Israel
out
of
Aegypt
,
would
not
leave
one
hoofe
behinde
him
.
Daniel
would
not
forbare
to
pray
thrice
a
day
,
nor
to
set
open
his
window
,
and
look
towards
Jerusalem
,
that
he
might
redeeme
longer
time
,
wherein
he
might
profit
the
Church
.
Wisdome
will
neither
run
hastily
,
nor
deale
unfaithfully
.
The
twelfth
Rule
is
;
In
a
case
of
necessity
imposed
by
God
himself
,
it
is
lawfull
to
transgresse
a
circumstantiall
or
ceremoniall
precept
,
for
the
performance
of
a
morall
duty
:
for
then
according
to
the
minde
and
will
of
the
Law-giver
,
the
lesser
Commandement
must
give
place
to
the
greater
,
and
in
that
case
no
precept
is
broken
.
But
if
men
upon
their
own
will
and
pleasure
shall
impose
Ordinances
upon
the
Church
,
contrary
to
the
Rules
of
Scripture
,
it
is
not
lawfull
to
break
the
lesser
Commandement
of
the
Law
,
that
we
might
obtaine
liberty
to
do
the
more
excellent
.
When
the
br
ach
of
a
ceremony
,
carrieth
with
it
the
tran●gression
of
some
mo●all
duty
:
in
that
case
a
man
ought
rather
to
die
,
t●en
to
be
forced
to
that
transgression
,
where
there
is
no
necessity
.
So
for
a
Christian
,
to
eare
things
sacrifised
to
Idols
for
his
n●cessity
,
when
it
may
be
done
without
offence
,
is
lawfull
:
but
to
eare
it
in
approbation
of
an
Idoll
,
being
thereunto
compelled
by
the
enemy
,
were
a
deniall
of
his
Profession
.
Willet
in
1
Sam
.
21.7
.
q
4.
Mat
.
12.4
.
2
Mac
.
7.1
.
A
lesser
duty
in
quality
or
kind
,
(
if
comparison
be
made
)
may
be
more
strait
and
greater
in
knot
and
band
.
Divine
necessity
,
by
Gods
Ordinance
,
altereth
the
nature
of
the
fact
,
not
humane
by
mans
inforcing
authority
.
Tayl
of
circ
.
walk
.
c
.
21.
Bellar
.
de
matr
.
l.
1.
c
.
27.
Deut
.
23.24
,
25.
For
the
Lord
hath
not
dispenced
with
his
Law
,
in
any
such
consideration
.
Mans
pleasure
in
commanding
this
or
that
under
a
great
penalty
,
makes
not
the
precept
of
God
forbidding
it
,
of
none
effect
,
as
instant
danger
or
necessity
doth
the
Law
,
touching
the
circumstantiall
rest
of
the
Sabboth
in
that
particular
case
.
Had
Daniel
forborne
the
ceremony
of
kneeling
at
prayer
,
and
looking
towards
Jerusalem
out
of
any
naturall
necessity
,
or
by
reason
of
any
infirmity
,
which
might
have
been
prejudiciall
to
his
life
thereby
,
it
had
been
none
offence
:
but
when
he
is
forbidden
to
pray
upon
paine
of
death
,
he
will
not
obey
.
It
is
lawfull
to
fight
against
our
enemies
,
in
defence
of
life
and
Countrey
,
upon
the
Sabboth
day
,
if
we
be
assaulted
:
but
a
Minister
of
the
Gospel
might
not
go
to
the
Fencing-School
an
houre
or
two
upon
the
Lords
day
,
being
thereunto
commanded
,
that
he
might
procure
liberty
afterwards
to
preach
the
Gospel
.
In
extremity
it
was
lawfull
for
David
to
eate
the
Shew-bread
,
when
he
was
an
hungred
:
but
the
Jewes
,
when
there
was
no
such
necessity
,
did
choose
rather
to
die
,
then
to
eate
Swines
flesh
.
And
thus
when
a
man
is
called
forth
to
beare
witnesse
to
this
or
that
point
of
Gods
truth
,
it
is
not
lawfull
for
him
,
either
by
silence
or
denial
of
it
,
to
procure
liberty
to
teach
matters
of
greater
importance
in
themselves
.
When
God
thrusteth
us
upon
greater
duties
,
the
relinquishing
of
obedience
to
a
lesser
duty
leaveth
to
be
a
sin
:
because
the
Law-giver
in
that
case
hath
released
us
from
the
inferiour
Law
.
But
when
God
calleth
to
the
practice
of
inferiour
duties
,
then
to
slip
aside
under
pretence
of
doing
greater
and
better
service
in
the
weightiest
matters
,
what
is
it
but
to
do
evill
that
good
may
come
thereof
?
Necessity
(
we
say
)
hath
no
Law
,
but
is
to
be
understood
in
mans
Laws
,
when
some
suddain
case
falleth
out
,
so
as
the
inferiour
cannot
have
recourse
to
the
Law-maker
,
that
then
he
may
interpret
the
Law
himself
,
and
break
the
letter
of
it
,
to
follow
the
reason
and
intent
of
it
:
as
in
case
of
the
murther
of
a
Thief
.
But
in
the
Law
of
God
,
one
onely
case
doth
dispence
with
it
,
and
that
is
,
when
necessity
from
God
so
altereth
a
fact
,
as
it
taketh
away
from
it
all
reason
of
sinning
.
As
for
example
;
It
is
not
lawfull
to
marry
ones
sister
,
but
in
the
beginning
of
the
World
extreme
necessity
altered
this
fact
,
and
gave
dispensation
.
So
it
is
not
lawfull
to
take
away
that
which
is
anothers
:
but
(
as
some
Divines
think
)
extreme
necessity
makes
it
lawfull
:
because
it
is
not
anothers
any
longer
,
seeing
the
Law
of
nature
it self
maketh
some
things
common
in
such
extreme
necessity
.
On
the
Sabboth
we
must
hold
our selves
strictly
to
Gods
worship
:
but
if
an
house
be
on
fire
,
we
may
leave
it
without
sin
.
But
that
the
pleasure
of
the
Church
,
should
so
alter
the
nature
of
the
fact
,
as
to
make
that
lawfull
which
is
contrary
to
the
Law
of
God
,
is
a
Paradox
in
Divinity
.
Say
the
Ministers
of
the
Gospel
should
be
enjoyned
to
weare
Womens
Apparell
,
under
the
penalty
of
deprivation
;
might
they
redeeme
their
liberty
by
such
conformity
?
If
not
;
then
the
meer
pleasure
of
men
,
cannot
make
that
lawfull
,
which
in
some
extreme
necessity
is
not
to
be
condemned
.
And
yet
,
if
men
were
disposed
to
plead
for
that
practice
,
they
might
say
;
When
two
works
or
duties
commanded
of
God
,
do
meet
in
one
practice
,
so
as
we
cannot
do
them
both
,
but
one
of
them
must
of
necessity
be
done
,
the
other
of
necessity
must
be
left
undone
,
in
this
case
the
work
or
duty
of
greater
reason
,
must
be
performed
,
and
that
of
lesser
reason
must
be
neglected
and
omitted
,
and
it
is
a
sin
to
neglect
the
greater
to
performe
the
lesser
.
But
to
preach
the
Gospel
is
a
work
of
greater
reason
,
then
to
suffer
deprivation
for
refusing
to
weare
Womens
Apparell
.
Therefore
it
is
necessary
the
Ministers
of
the
Gospel
should
yeeld
to
weare
Womens
Apparell
in
the
case
of
deprivation
.
If
the
conclusion
be
absurd
,
one
of
the
Premises
must
needs
be
false
at
least
,
Datur
quidem
venia
necessitati
,
sed
necessitati
,
quae
instituto
efficientis
repugnat
,
&
voluntati
.
Down
.
in
Ram
.
Log
.
lib
.
1.
cap
.
50.
or
the
whole
frame
inconsequent
:
for
of
a
truth
nothing
but
truth
doth
follow
.
In
spirituall
things
to
preach
the
word
is
so
necessary
,
as
Paul
cries
woe
upon
himself
if
he
does
not
,
because
the
Flock
of
God
depends
upon
him
:
But
if
I
may
not
preach
,
unlesse
I
wound
my
consicence
,
by
compounding
with
Hereticks
,
and
blending
truth
with
error
,
I
must
never
preach
,
but
leave
the
care
of
the
Church
to
God
,
who
without
my
lie
,
will
provide
for
the
good
of
it
.
Thus
Elijah
fled
and
left
his
Ministry
,
because
he
could
not
exercise
it
,
unlesse
he
would
have
received
Baals
ceremonies
,
and
flattered
with
the
Baalites
:
and
if
he
had
not
thus
forsaken
his
place
,
he
had
forsaken
the
Church
.
Great
Athanasius
choosed
rather
to
leave
his
Church
,
then
to
yeeld
any
thing
to
the
Arians
.
St
Paul
knew
,
that
after
he
went
from
Ephesus
,
grievous
Wolves
would
come
in
not
sparing
the
Flock
:
and
yet
because
he
could
not
stay
to
preach
,
unlesse
he
would
have
restored
some
Pharisaicall
Observations
;
and
unlesse
for
peace
sake
he
would
have
yeelded
to
the
rites
and
Image
of
Diana
,
he
left
the
place
:
because
he
must
not
do
the
greatest
good
by
any
evill
meanes
.
Act.
20.29
.
Q.
The
Apostles
,
and
Elders
,
and
whole
Church
at
Jerusalem
concluded
and
determined
,
that
the
Gentiles
should
abstaine
from
things
strangled
,
and
from
blood
,
and
that
by
the
inspiration
of
the
Holy
Hhost
.
A.
1.
The
ground
of
this
Decree
,
was
the
direction
of
the
Holy
Ghost
:
but
out
of
the
Text
it
cannot
be
gathered
,
that
it
was
concluded
by
the
infallible
guidance
and
immediate
inspiration
of
the
Spirit
.
It
seemed
good
to
the
Holy
Ghost
and
to
us
,
Act.
15.28
.
Act.
15.21
,
22
,
23.
Rain
.
cens
.
Apoc
.
Tom
.
1.
Prelect
.
1.
Whitak
.
de
Conc
.
q
.
3.
c
.
3.
&
q
.
6.
c
.
2.
p.
220.
Lubbert
.
de
conc
.
lib
.
2.
c
.
2.
Field
of
the
Ch●l
5.
c
.
51.
Cartw
.
in
Rhem
.
an
.
on
Act.
15.21
22.
Whitak
.
cont
.
stap
.
de
auth
.
sac
.
sc
.
lib
.
1.
cap
.
3.
Gal
.
3.6
.
say
the
Apostles
:
To
whom
?
To
us
Apostles
,
Elders
and
Brethren
,
even
the
whole
Church
at
Jerusalem
.
What
?
were
all
these
immediatly
inspired
?
It
would
be
hard
to
bring
a
brobable
Argument
of
that
assertion
.
I
make
no
doubt
,
but
the
Apostles
were
certainly
assured
what
to
resolve
in
the
matter
proposed
,
being
specially
assisted
by
the
Spirit
of
Truth
:
but
out
of
the
History
it
cannot
be
collected
,
that
they
did
waite
for
a
new
immediate
Revelation
,
and
relied
not
on
the
knowledge
they
had
of
the
Scriptures
and
truth
of
God
.
The
Holy
Ghost
speakes
in
the
Scripture
,
as
well
as
by
immediate
inspration
:
Whatsoever
is
soundly
,
truly
,
directly
gathered
thence
,
and
contained
therein
,
that
is
of
God
,
no
lesse
then
that
which
is
,
from
him
by
immediate
Revelation
.
Therefore
the
Apostles
in
saying
,
It
seemed
good
to
the
Holy
Ghost
and
to
us
,
do
declare
that
they
subscribed
to
the
Holy
Ghost
speaking
in
the
Scriptures
,
and
approved
what
there
he
taught
:
but
intend
not
to
intimate
an
extraordinary
inspiration
to
make
that
Decree
.
For
as
the
Scriptures
are
said
to
foresee
in
respect
of
the
Author
of
them
,
so
it
may
be
said
in
respect
of
the
Scriptures
,
that
it
pleaseth
the
Holy
Ghost
.
And
it
is
apparent
by
the
Councel
,
that
those
Decrees
pleased
them
,
because
they
concluded
them
out
of
the
Scriptures
.
And
this
is
evidently
set
down
by
the
Greek
Scholiast
,
which
saith
,
that
therefore
the
Holy
Ghost
is
there
set
down
:
For
that
Christ
had
not
taught
this
,
but
the
Councell
uttered
them
,
Oecum
.
in
hunc
loc
.
grounded
of
the
Law
.
2.
The
things
imposed
were
necessary
before
they
were
injoyned
,
not
necessary
because
injoyned
.
Necessary
,
not
simply
in
themselves
,
but
by
accident
in
respect
of
that
time
for
the
preventing
of
offence
,
the
weaknesse
of
the
Jews
,
and
collation
of
the
Gentiles
with
them
,
was
the
reason
why
the
Apostles
commanded
abstinence
from
blood
,
Lyra
in
Act.
15
and
strangled
,
among
the
Gentiles
:
and
that
reason
ceasing
,
the
the
Observation
it self
ceased
.
For
the
authority
of
Moses
,
and
the
common
and
Ancient
Custome
long
in
use
,
abstinence
from
these
things
ought
not
rashly
,
could
not
suddainly
be
laid
aside
without
scandall
:
And
for
that
cause
,
the
Apostles
tendering
the
weaknesse
of
the
Jewes
,
commanded
the
Gentiles
to
abstaine
from
these
things
,
respecting
the
offence
,
not
the
things
themselves
.
It
was
indeed
imposed
without
expresse
limitation
of
time
,
but
not
without
respect
to
scandall
;
which
was
the
maine
cause
of
that
constitution
.
The
Apostle
Paul
who
was
present
at
this
Assembly
did
well
know
the
sence
of
the
Law
,
Harm
.
confes
.
August
.
confes
.
sect
de
Eccl.
Potest
.
p.
64.
Whitak
.
cont
.
durae
.
lib
.
8.
sect
.
103.
p.
780.
1
Cor
.
8.8
,
9
,
13.
&
10.25.26
,
27
,
28.
Rom
.
14.3
,
6
,
10
,
13
,
14
,
16
,
17.
Col
2.16
.
1
Tim
.
4
3.4
.
Tho
.
Aquin
.
in
1.
2.
q
.
103.
art
.
4.
ad
Arg.
3
Deut
.
14.21
.
and
minde
of
the
Councell
,
doth
so
explaine
it
,
that
he
teacheth
it
is
not
unlawfull
to
eate
of
any
meate
that
is
sold
in
the
Shambles
,
unlesse
it
be
in
case
of
offence
:
yea
,
that
every
creature
of
God
is
good
,
and
ought
not
to
be
refused
,
if
it
be
sanctified
with
the
word
and
Prayer
.
And
the
very
scope
and
drift
of
the
Apostles
in
that
Decree
was
,
to
deliver
the
Gentiles
from
the
yoake
of
the
ceremoniall
Law
:
therefore
they
command
not
abstinence
from
things
strangled
,
and
blood
,
as
from
things
uncleane
(
that
had
been
contrary
to
their
intent
and
purpose
to
establish
the
ceremonials
)
but
for
the
peace
and
quietnesse
of
the
Church
,
that
the
conscience
of
the
weake
Jews
might
not
be
offended
.
In
time
of
the
Law
,
when
the
use
of
these
things
was
prohibited
to
the
Jews
,
it
was
lawfull
for
the
Gentiles
to
eate
thereof
:
much
more
in
time
of
liberty
they
were
not
forbidden
,
as
things
in
themselves
,
or
by
institution
simply
unlawfull
.
The
giving
of
offence
,
not
the
eating
of
blood
,
or
strangled
,
further
then
it
was
offensive
,
is
that
which
is
forbidden
;
the
one
as
the
end
,
the
other
as
the
means
during
the
time
it
did
continue
to
be
scandalous
.
And
when
the
offensive
eating
onely
,
and
not
the
simple
use
of
blood
and
strangled
is
prohibited
,
of
what
necessity
could
it
be
to
adde
any
limitation
of
time
to
that
constitution
.
Neither
can
any
object
,
that
it
is
urged
as
perpetuall
,
upon
an
ordinary
and
standing
reason
of
necessity
,
and
fitnesse
:
for
abstinence
from
these
things
is
not
urged
at
all
as
fit
or
necessary
in
it self
,
but
with
consideration
of
those
times
and
occasions
.
So
that
the
Gentiles
might
lawfully
without
breach
of
Law
or
scruple
of
conscience
,
eate
of
either
,
in
so
doing
,
they
did
not
scandalize
.
But
it
is
observed
,
that
Christians
abstained
from
blood
and
strangled
,
till
the
time
of
Tertullian
,
Origen
,
Cyrill
,
Eusebius
,
Councell
of
Ganga
,
yea
of
Augustine
,
foure
hundred
years
after
Christ
.
I
confesse
,
abstinence
from
these
things
was
still
in
use
,
when
the
weaknesse
of
the
Jews
was
past
:
but
for
another
end
(
as
our
Writers
have
observed
)
drawn
proportionally
out
of
the
Apostles
first
Decree
;
viz.
F.
Jun.
cont
.
3.
lib
.
4.
cap
.
16.
not
.
32.
35
,
36
,
37.
F.
Jun.
ibid
.
to
teach
how
much
Christians
abhorred
and
had
in
detestation
the
bloody
sacrifices
and
ceremonies
of
the
Gentiles
.
And
this
seemes
to
be
confirmed
by
the
words
of
Tertullian
and
Cyrill
.
But
if
the
faithfull
of
those
times
,
did
ignorantly
mistake
that
Apostolicall
Decree
,
taking
that
to
be
simply
for
it self
,
perpetually
condemned
,
which
was
forbidden
onely
in
respect
and
for
a
time
they
dealt
superstitiously
,
contrary
to
the
minde
of
the
Apostles
,
and
are
not
to
be
excused
therein
.
In
one
place
Augustine
is
of
opinion
,
Arg.
Ep.
154.
ad
●ublic
.
that
a
man
ready
to
famish
should
not
eate
of
meate
sacrificed
to
Idols
to
save
his
life
,
though
he
might
do
it
without
offence
;
wherein
without
question
he
is
too
severe
,
not
well
weighing
what
he
said
.
But
else-where
farre
more
truly
he
teacheth
,
Aug.
confes
.
lib
.
10.
cap
.
31.
&
cont
.
Fauman
.
lib
.
32.
cap
.
14.
that
that
Law
was
abrogated
,
and
not
observed
of
many
;
that
Christians
were
accustomed
to
eate
blood
,
and
that
prohibition
was
onely
that
the
Jews
and
Gentiles
might
be
reconciled
,
and
knit
together
in
the
corner
Stone
,
Christ
Jesus
.
Again
,
the
Apostles
in
that
constitution
,
enjoyne
onely
the
forbearance
of
some
act
indifferent
:
they
prescribe
not
the
use
and
practise
of
any
Jewish
ceremony
.
Now
it
is
one
thing
for
a
Minister
of
the
Gospel
,
to
abstaine
from
flesh
upon
a
Friday
,
or
in
Lent
,
in
the
presence
of
a
popish
or
superstitious
person
,
whom
he
is
loath
to
offend
,
and
of
whom
he
conceives
hope
,
that
by
condescending
to
him
in
this
or
the
like
,
he
may
be
wonne
to
the
Gospel
:
another
for
him
to
conforme
to
their
use
of
Oyle
,
Creame
,
Salt
,
Spittle
,
and
the
like
in
Baptisme
.
1
Cor
.
10.23
,
24.
Rom
.
14.21
.
Rom
.
3.3
.
T.
Aquin
.
●
.
2.
43.
art
.
7.
resp
.
ad
.
5.
Acts
of
Christian
liberty
must
be
practised
or
forborne
,
according
to
the
Rules
of
charity
,
which
bind
us
to
respect
the
edification
of
our
Brethren
:
but
things
forbidden
must
not
be
yeelded
unto
upon
any
such
pretence
:
No
sinne
is
eligible
.
The
Apostles
who
forbad
the
Gentiles
to
offend
the
weake
Jews
,
by
their
eating
of
blood
,
will
not
have
them
burdened
with
circumsion
,
and
other
rites
of
that
nature
,
Act
21
25.
which
were
necessarily
to
cease
at
the
coming
of
Christ
.
Moreover
,
the
Gentiles
before
were
accustomed
to
abstaine
from
blood
,
and
strangled
,
especially
they
which
had
been
subdued
of
the
Jews
,
were
bordering
round
about
them
,
or
did
sojourne
amongst
them
as
strangers
.
It
was
an
opinion
constantly
received
amongst
the
Jews
,
that
God
did
deliver
to
the
Sonnes
of
Noah
seven
Precepts
:
Hooker
Eccl.
pol
.
lib
.
4.
sect
.
11.
Ainsw
.
in
Gen.
9.4
Namely
,
first
to
live
in
some
forme
of
regiment
under
publique
Laws
:
Secondly
,
to
serve
and
call
upon
the
Lord
:
Thirdly
,
to
shun
Idolatry
:
Fourthly
,
not
to
suffer
effusion
of
blood
:
Fiftly
,
to
abhorre
all
unclean
knowledge
of
the
flesh
:
Sixthly
,
to
commit
no
rapine
:
Seventhly
,
not
to
eate
of
any
living
creature
,
whereof
the
blood
was
not
first
let
out
.
And
the
Heathens
that
would
yeeld
to
the
obedience
of
these
seven
Commandements
,
Ainsw
.
in
Exod
.
12.45
.
though
they
received
not
Circumcision
,
nor
observed
the
other
Ordinances
given
afterwards
to
Israel
:
they
were
suffered
to
dwell
as
strangers
amongst
the
Israelites
,
and
to
sojourne
in
their
Land
:
but
whosoever
transgressed
any
of
these
Precepts
wilfully
,
the
Jews
held
he
was
to
be
killed
with
the
Sword
.
So
that
it
was
easie
and
not
burdensome
for
the
Gentiles
to
observe
these
things
in
common
with
the
Jews
:
and
to
the
Jews
it
might
seeme
hard
,
that
the
Christian
Gentiles
should
be
incorporated
into
the
same
Common-wealth
and
be
exempted
not
only
from
the
Law
of
Moses
,
but
even
from
those
things
positive
,
which
were
observed
before
Moses
.
In
a
word
,
abstinence
from
these
things
was
necessary
for
the
time
,
and
for
the
fitnesse
commanded
:
the
imposition
of
it
was
warranted
by
Scripture
,
commanded
onely
in
case
of
offence
:
and
when
the
season
of
that
Law
ceased
,
the
observation
it self
fell
to
the
ground
.
It
will
be
said
,
The
Law
requiring
abstinence
from
blood
,
and
strangled
,
was
abolished
by
the
coming
of
Christ
:
Calvin
opusc
.
Epist
.
1.
p.
554.
in
which
respect
it
was
in
nature
no
lesse
evill
,
though
it
might
be
lesse
inconvenient
then
the
ceremonies
of
practice
.
The
speciall
Law
forbidding
to
eate
blood
,
or
strangled
,
was
abolished
by
the
death
of
Christ
,
so
that
it
was
now
lawfull
,
which
was
before
unlawfull
:
but
the
act
of
abstinence
was
and
is
in
it selfe
indifferent
,
and
we
may
eate
or
abstaine
as
we
please
,
so
it
be
without
superstition
or
offence
.
And
how
abstinence
from
blood
,
and
strangled
,
should
in
nature
be
no
lesse
evill
then
circumcision
,
purification
,
or
other
legall
ceremonies
of
that
sort
,
I
am
yet
to
learne
:
seeing
in
that
which
was
necessarily
to
cease
at
the
coming
of
Christ
,
the
Gentiles
were
not
made
conformable
to
the
Jews
:
yea
,
the
Apostle
Paul
taught
the
Gentiles
,
not
onely
that
they
were
not
bound
to
keep
the
Laws
of
Moses
,
but
that
Observation
of
those
Laws
,
which
were
necessarily
to
be
abrogated
,
was
in
them
altogether
unlawfull
.
Act.
16.3
.
Act.
18.18
.
&
21.23
,
24.26
.
Act.
13.14
,
42.
&
18.4
.
&
17.2
.
Q.
The
Apostles
observed
the
Jewish
ceremonies
,
and
advised
one
another
so
to
do
.
Paul
circumcised
Timothy
;
shaved
his
head
,
purified
himself
,
made
a
Vow
,
contributed
;
offered
sacrifice
for
his
purification
,
observed
the
Jewish
Sabboth
:
and
to
some
of
these
things
he
was
advised
by
James
,
and
the
Elders
of
Jerusalem
.
A.
What
the
Apostles
did
,
they
did
voluntarily
:
because
they
judged
it
most
expedient
so
to
do
;
no
necessity
of
command
,
but
expediency
of
fact
at
that
time
and
place
inducing
them
thereunto
.
If
the
Argument
that
some
Divines
would
draw
from
this
their
practice
,
be
of
any
force
,
we
may
conclude
,
That
a
Minister
of
the
Gospel
,
living
amongst
popish
and
superstitious
people
,
who
do
hold
and
esteeme
the
observation
of
most
or
all
popish
rites
,
customes
and
ceremonies
,
to
be
essentiall
parts
of
Gods
worship
,
and
necessary
to
salvation
:
he
,
to
please
the
people
,
and
to
winne
the
more
liberty
to
preach
the
Gospel
is
bound
to
conforme
unto
them
all
,
yea
,
though
their
use
be
not
enjoyned
,
but
prohibited
by
Law
.
For
the
Apostles
had
in
the
Councel
defined
,
that
the
Gentiles
should
not
be
burdened
with
Jewish
observances
,
but
onely
abstaine
from
blood
,
and
strangled
;
neverthelesse
,
Paul
after
this
circumcised
Timothy
,
purified
himself
,
and
not
because
he
was
thereunto
compelled
by
the
Law
of
any
superiour
,
or
stood
in
danger
of
deprivation
in
case
he
did
refuse
;
but
that
he
might
not
offend
the
weak
Believers
,
that
he
might
winne
the
unbelievers
to
the
Gospel
.
Now
draw
this
into
forme
of
reasoning
,
and
it
runneth
thus
:
The
practice
of
the
Apostles
in
submitting
to
Jewish
ceremonies
,
is
a
patterne
and
samplar
for
us
,
what
we
may
and
must
do
in
receiving
or
refusing
significant
,
scandalous
,
inconvenient
ceremonies
devised
by
men
,
imposed
by
authority
,
abused
to
superstition
or
idolatry
.
For
in
what
cases
they
admitted
of
Jewish
ceremonies
,
in
the
same
or
like
,
it
is
lawfull
,
yea
necessary
for
us
to
receive
and
tolerate
by
practice
,
ceremonies
of
like
nature
devised
by
men
.
But
the
Apostles
,
when
they
were
conversant
amongst
the
Jews
,
did
submit
to
the
use
of
Jewish
ceremonies
inconvenient
,
urged
by
contentious
Brethren
,
with
an
opinion
of
holinesse
,
necessity
,
and
worship
,
perniciously
abused
for
confirmation
of
most
false
,
hereticall
and
impious
Doctrines
,
for
use
and
continuance
,
the
occasions
of
many
pernicious
effects
to
them
that
abused
them
:
and
this
they
did
twenty
years
after
they
had
preached
the
Doctrine
of
Liberty
,
not
by
compulsion
of
Law
,
but
voluntarily
to
please
the
people
,
and
winne
liberty
to
the
Gospel
.
Therefore
the
Ministers
of
the
Gospel
should
voluntarily
and
of
their
own
accord
,
yeeld
to
the
practice
of
any
or
the
mos●
part
of
popish
or
Jewish
ceremonies
,
if
they
be
urged
by
superstitious
and
contentious
Brethren
as
essentiall
parts
of
worship
,
necessary
to
salvation
,
though
the
use
and
continuance
of
them
be
the
occasions
of
many
pernicious
effects
to
them
that
abuse
them
;
and
that
a
long
time
after
they
have
preached
the
Doctrine
of
salvation
,
and
laboured
to
informe
them
in
the
truth
of
God
.
Martyr
comp
.
p.
2.
From
this
example
of
the
Apostles
going
up
to
the
Temple
at
the
time
of
Prayer
,
and
their
conformity
to
other
legall
rites
,
some
would
gather
,
that
it
is
lawfull
for
Christians
to
present
themselves
bodily
at
the
Masse
,
so
in
heart
they
detest
the
abomination
there
committed
.
A
collection
much
like
the
former
,
in
respect
of
the
truth
of
the
matter
concluded
,
and
the
manner
of
arguing
:
and
what
sheweth
the
weaknesse
of
the
one
,
turneth
the
edge
of
the
other
.
Wherefore
we
are
to
know
,
Calvin
Epist
.
265.
Zanch
.
de
red
.
cap
.
17.
de
vitijs
ext
.
cult
.
Thes
.
11.
Resp
.
5.
Object
.
Conrad
.
Schlus
.
Tom
.
13.
Martin
.
comple
.
in
legem
Disp
.
28.
de
leg
.
cerem
.
abrogat
.
Id.
de
seder
.
sacr
.
tre
.
2.
c
.
2.
q
.
9.
&c.
3.
q
.
5.
&c.
4.
q
.
30
31.
Martyr
comp
.
p.
2.
c
.
2.
sect
.
31.
Deut
.
●6
.
●sal
.
137.4
.
that
the
ceremonies
of
the
Law
commanded
by
God
,
were
necessary
till
Christ
,
and
being
abrogated
by
his
death
,
they
ceased
not
to
be
of
use
amongst
the
Jews
,
till
the
destruction
of
Jerusalem
.
For
God
would
not
have
his
Temple
stand
without
some
ceremonies
:
which
as
long
as
it
stood
was
an
holy
Mansion
of
heavenly
Doctrine
,
and
a
place
where
he
might
lawfully
be
worshipped
.
The
Apostles
did
not
so
teach
the
abrogation
,
no
not
of
those
things
which
were
necessarily
to
cease
,
but
that
even
the
Jews
being
Christians
,
might
for
a
time
continue
in
them
.
It
pleased
God
to
deliver
the
Law
of
ceremonies
unto
the
Jews
,
to
confirme
it
by
visible
Signes
and
Wonders
,
to
appoint
a
Place
,
even
a
Tabernacle
,
where
they
should
meet
to
practice
that
ceremoniall
worship
,
and
to
tie
the
exercise
of
it
to
that
place
onely
.
The
same
God
appointing
a
second
Place
to
be
built
by
Solomon
,
did
fill
it
with
his
Glory
,
and
gave
commandement
to
all
the
Tribes
to
resort
thither
,
to
performe
the
eternall
service
of
the
Law
,
and
within
the
Gates
of
Jerusalem
to
eate
the
Passover
:
And
when
the
City
and
Temple
was
destroyed
,
the
exercise
of
the
legal
worship
of
sacrifices
,
was
suspended
and
stayed
till
their
returne
out
of
Babylon
.
Then
God
purposing
to
re-establish
his
Ordinances
,
stirred
up
the
Spirit
of
the
Persian
Kings
,
to
further
the
building
of
the
Temple
,
incited
the
people
to
that
work
by
Haggie
and
Zachary
,
and
after
the
finishing
of
it
,
promised
his
presence
therein
,
renewed
again
his
Covenant
with
them
,
and
bound
them
to
worship
him
with
legal
service
in
that
place
.
Now
as
God
did
thus
visibly
and
apparantly
(
dealing
with
the
Jews
as
Children
)
confirme
the
Law
of
the
carnall
Commandement
:
so
it
was
expedient
(
considering
his
wonted
manner
of
dispensation
with
the
Jewish
people
)
that
by
some
visible
signes
he
should
manifest
unto
them
the
utter
abolition
of
the
Law
and
rites
thereof
:
which
was
not
done
so
fully
whiles
the
Temple
stood
.
For
the
standing
of
the
Temple
did
imply
a
continuance
of
the
Leviticall
Rites
,
for
the
exercise
whereof
the
Temple
was
dedicated
and
set
apart
.
The
Prophet
Daniel
did
fore-tell
when
the
sacrifices
and
ceremonious
worship
was
utterly
to
be
abolished
,
in
these
words
:
And
he
shall
confirme
the
Covenant
with
many
,
Dan
.
9.27
.
for
one
weak
:
and
in
the
middest
of
the
weak
,
he
shall
cause
the
sacrifice
and
the
oblation
to
cease
,
and
for
the
overspreding
of
abhominations
,
he
shall
make
it
dessolate
,
even
untill
the
consummation
,
and
that
determined
shall
be
powred
upon
the
dessolate
:
Fran
.
&
Jun.
an
.
in
Dan
.
9.27
Jun.
in
Dan
.
9.
●olan
.
ibid
.
Alsted
.
pr●t
.
Theolog
lib
.
2.
cap
.
115.
Fol.
429.
Maldonat
in
Mat
.
24
5.
which
according
to
the
interpretation
of
the
Learned
,
must
be
referred
to
the
time
of
the
destruction
of
Jerusalem
.
The
Disciples
of
Christ
hearing
him
speak
of
the
destruction
of
the
holy
City
,
when
one
stone
should
not
be
left
upon
a
stone
;
they
asked
him
when
those
things
should
be
,
and
what
signe
there
should
be
of
his
coming
,
and
of
the
end
of
the
World
;
joyning
these
three
together
,
The
desolation
of
the
Temple
,
the
coming
of
Christ
,
and
the
end
of
the
World
,
as
it
were
all
pertaining
to
one
time
:
and
therefore
for
that
which
is
demanded
in
Matthew
touching
the
signe
of
his
coming
,
and
the
end
of
the
World
;
In
Marke
and
Luke
this
onely
is
asked
,
Mat
.
24.3
,
4.
What
signe
should
be
of
the
destruction
of
the
Temple
in
Jerusalem
:
Upon
which
occasion
our
Saviour
doth
discourse
unto
them
of
the
desolation
of
the
Temple
by
Vespasian
and
Titus
,
alluding
to
the
very
place
of
Daniel
before
cited
,
in
which
the
finall
ceasing
of
the
Sacrifices
with
the
Temple
,
is
plainly
fore-prophesied
.
Till
that
time
then
,
the
outward
and
civill
Government
of
the
Jews
Common-wealth
with
their
Ceremoniall
service
and
Law-worship
,
Mat
.
24.
When
ye
see
the
abhomination
of
desolation
,
stand
in
the
holy
place
.
Martyr
.
com
.
lib
.
2.
cap
.
15.
sect
.
24.
still
remained
in
the
holy
City
and
Temple
of
God
,
and
that
by
speciall
dispensation
.
When
the
Temple
was
made
equall
to
the
ground
,
the
ceremonies
were
honourably
buried
under
the
ruines
of
it
,
and
afterwards
they
ceased
to
be
indifferent
:
but
till
that
time
their
use
was
not
wholly
determined
,
as
that
which
was
presently
to
be
abandoned
,
and
no
longer
to
be
continued
amongst
Believers
.
Christ
Jesus
by
his
death
did
fulfill
the
bloody
and
foreshewing
Tipes
of
his
death
,
and
so
the
substance
coming
in
place
,
the
shadow
vanished
of
its
own
accord
:
neverthelesse
,
seeing
the
Jews
had
solemnly
received
the
ceremoniall
Law
from
God
,
it
had
by
many
evident
and
visible
signes
and
tokens
been
confirmed
to
be
divine
and
from
above
,
it
was
necessary
,
they
should
as
plainly
and
plentifully
be
assured
from
Heaven
,
that
now
according
to
the
good
pleasure
of
God
,
it
was
to
cease
.
For
none
but
God
himself
can
dispense
with
his
Law
:
Authority
inferiour
cannot
set
us
free
,
when
superiour
power
hath
laid
his
bond
upon
us
.
The
Jews
knew
for
certaine
,
that
they
had
been
obliged
in
conscience
to
the
observation
of
the
Law
of
Rites
and
Ceremonies
;
and
in
all
●quity
the
Doctrine
of
Liberty
and
Freedom
,
must
fully
and
manifestly
be
published
and
made
known
unto
them
,
before
they
could
be
urged
to
relinquish
and
forego
the
use
of
it
,
which
after
so
solemne
manner
was
pressed
upon
them
.
Yea
,
so
graciously
was
the
Lord
pleased
to
deale
with
them
,
that
till
the
efficacy
of
Christs
death
was
plentifully
manifested
,
and
the
abrogation
of
those
ceremonies
by
visible
signes
and
tokens
undoubtedly
ratified
,
he
dispensed
with
the
weak
believing
Jews
in
those
observations
.
The
legal
Figures
were
given
to
the
Jews
till
Christ
should
shine
in
their
hearts
,
which
was
done
by
little
and
little
:
and
the
infirmity
of
the
believing
Jews
was
excusable
,
till
they
were
plentifully
enlightned
with
the
beames
of
truth
,
and
infallibly
certained
of
the
ceasing
of
those
Ordinances
,
to
which
for
a
long
season
they
had
been
obliged
and
acustomed
.
But
the
matter
it self
speakes
,
That
Christ
for
a
long
time
was
unknown
to
many
of
them
;
other
were
so
illustrated
with
his
beames
,
that
they
wanted
much
of
full
shining
brightnesse
:
the
most
were
ignorant
of
their
freedome
and
deliverance
from
the
bondage
and
burden
of
the
Leviticall
Law
.
Peter
himself
,
who
had
familiarity
,
conversed
with
our
Saviour
more
or
lesse
,
from
whose
mouth
he
daily
heard
most
heavenly
directions
,
and
saw
the
Wonders
that
he
did
;
who
by
many
signes
and
tokens
had
been
infallibly
confirmed
of
the
assurance
of
Christs
resurrection
,
and
with
the
rest
of
the
Apostles
was
furnished
with
the
extraordinary
gifts
of
the
Holy
Ghost
,
to
preach
the
Gospel
of
the
Kingdome
to
all
Nations
:
he
,
two
years
or
thereabouts
after
the
ascension
of
our
Saviour
,
was
so
ignorant
of
this
truth
(
as
were
other
of
the
Apostles
also
)
that
he
needed
information
therein
by
Vision
from
Heaven
Can
any
man
imagine
,
that
the
through
information
of
the
Jews
in
this
point
,
is
a
work
of
small
time
and
labour
?
Full
instruction
and
a
good
space
of
time
was
needfull
to
acquaint
them
with
,
and
to
root
them
in
the
Doctrine
of
Christian
Liberty
:
And
this
time
granted
,
was
from
the
death
of
Christ
,
till
the
destruction
of
Jerusalem
.
Our
blessed
Saviour
Jesus
Christ
,
the
wisdome
of
the
Father
,
speaking
of
the
time
of
sacking
and
eversion
of
Jerusalem
,
did
expresly
command
his
Hearers
and
Disciples
the
Jews
to
pray
,
Mat
.
24.20
.
That
their
flight
might
not
be
upon
the
Sabboth
day
;
to
wit
,
that
day
which
the
Jews
observed
for
their
Sabboth
:
which
admonition
is
proof
more
then
probable
,
that
the
observation
of
Jewish
Ceremonies
,
was
tolerated
amongst
the
Jews
till
the
overthrow
of
the
Temple
,
and
that
by
speciall
dispensation
from
God
.
For
if
the
observation
of
the
day
had
been
utterly
abrogated
,
as
a
thing
unlawfull
to
be
kept
,
he
would
never
have
charged
them
to
pray
against
that
time
of
flight
,
as
a
thing
unfit
and
burdensome
.
To
this
may
be
added
,
that
in
Jerusalem
the
first
Christian
Bishop
not
circumcised
was
Marke
,
Euseb
l.
4.
c
.
5.
6.
Nic
.
l.
3.
c
.
25.
Sulp
.
Seu
.
p.
146.
in
edit
plant
.
Osiand
.
Epit
.
Hist
.
Eccl.
cont
.
2.
c
.
4.
and
he
not
Bishop
till
the
daies
of
Adrian
the
Emperour
,
after
the
overthrow
of
Jerusalem
;
there
having
been
fifteene
Bishops
before
him
which
were
all
of
the
circumcision
.
What
lets
now
to
conclude
(
according
to
the
constant
judgment
of
Divines
)
that
the
Ceremonies
of
the
Law
were
de
jure
abrogated
by
the
death
of
Christ
,
but
de
facto
their
use
ceased
not
altogether
,
till
the
utter
eversion
of
the
City
and
Temple
,
and
that
by
the
wise
permission
of
God
,
who
was
pleased
,
so
long
to
beare
with
the
weaknesse
of
his
people
.
Nay
,
Aug.
Epist
.
19.
ad
Hieron
.
Calvin
Epist
.
265.
Willet
cont
.
6
q
.
3.
prop.
1.
Jun.
Thes
.
the●
.
de
leg
.
23.
sect
.
11.
Hooker
.
Eccl.
Pol
.
lib
.
4.
Act.
15.1
.
it
doth
not
appeare
in
Scripture
or
other
waies
,
that
the
Apostles
did
teach
the
Jews
necessarily
to
lay
aside
the
observation
of
the
carnall
commandements
,
till
the
day
of
their
buriall
came
,
when
the
Lord
should
from
Heaven
declare
,
that
they
were
no
longer
pleasing
unto
him
:
For
when
certain
of
the
sect
of
the
Pharisees
who
did
believe
,
went
forth
:
and
coming
to
Antioch
,
taught
,
that
it
was
necessary
for
the
Gentiles
to
be
circumcised
,
and
to
keep
the
Law
of
Moses
:
Paul
and
Barnabas
disputed
against
them
,
and
continued
still
teaching
the
Gentiles
,
not
onely
that
they
were
not
bound
to
observe
the
Laws
of
Moses
,
but
that
the
observation
of
those
Laws
and
Ordinances
which
were
necessarily
to
be
abrogated
,
was
in
them
altogether
unlawfull
.
This
they
preached
concerning
the
Gentiles
onely
,
not
touching
the
Jews
:
and
therefore
Paul
coming
to
Jerusalem
,
Act.
21.22
,
23
,
24.
when
he
plainly
understood
from
James
,
how
his
Doctrine
was
misreported
,
as
though
he
had
taught
all
the
Jews
which
were
amongst
the
Gentiles
to
forsake
Moses
,
he
was
contented
by
his
actions
to
make
it
apparent
,
that
those
flying
reports
were
untrue
,
Calvin
.
opusc
.
confut
.
Hol
.
p.
659.
and
that
he
himself
being
a
Jew
kept
the
Law
,
and
walked
orderly
,
even
as
they
did
.
But
as
for
the
Gentiles
,
they
altogether
disallowed
in
all
them
all
conformity
with
the
Jews
,
in
those
things
which
were
of
necessity
to
have
an
end
by
the
coming
of
Christ
.
And
therefore
when
Peter
withdrew
himselfe
from
the
Gentiles
at
Antioch
,
and
conformed
to
the
Jews
,
Paul
withstood
him
to
his
face
:
and
when
other
false
Brethren
would
have
compelled
Titus
to
be
circumcised
,
Gal
.
2.2
,
3
,
4.
he
withstood
them
boldly
,
and
gave
no
place
unto
them
,
no
not
for
an
houre
,
neither
fearing
their
offence
,
nor
dreading
their
malice
,
nor
shrinking
for
peace
.
Wherefore
the
erroneous
conceit
of
the
obstinate
,
misbelieving
,
ignorant
or
weak
believing
Jews
,
touching
these
Ceremonies
,
or
the
avoidance
of
persecution
stirred
by
the
malicious
,
were
not
the
reasons
that
simply
moved
the
Apostles
to
conforme
unto
them
:
But
they
perfectly
understood
it
to
be
the
good
pleasure
of
God
to
beare
with
the
Jews
frailty
for
a
time
,
and
knowing
it
to
be
their
duty
in
such
and
such
cases
,
to
please
them
,
and
not
to
trouble
the
Church
;
they
with
all
readinesse
and
not
upon
constraint
submitted
themselves
,
when
those
circumstances
did
occurre
.
Q.
Is
it
not
lawfull
for
a
wise
man
to
use
simulation
or
dissimulation
in
some
matters
?
Prov.
29.11
.
A.
It
is
lawfull
for
a
prudent
man
to
conceale
some
part
of
the
truth
,
and
utter
another
,
and
so
to
dissemble
some
things
,
if
it
be
done
without
injury
or
fraud
of
piety
,
truth
and
charity
,
of
justice
and
our
Vocation
.
The
Angels
that
appeared
to
Lot
in
the
likenesse
of
men
,
Gen.
19.2
.
did
at
first
refuse
the
courtesie
that
he
proffered
,
and
made
answer
,
they
would
lodge
in
the
streets
.
Joseph
carried
himselfe
strangly
towards
his
Brethren
,
Gen.
42.7
.
and
spake
roughly
unto
them
,
that
he
might
search
out
the
truth
and
accomplishment
of
his
Dreames
,
understand
the
mindes
of
his
Brethren
,
and
know
the
whole
manner
of
his
Fathers
Family
.
1
Sam
.
16.2
.
Samuel
going
to
Bethlehem
to
anoint
David
,
doth
by
the
commandement
of
God
conceale
some
part
of
the
truth
,
the
chiefe
end
of
his
coming
.
So
the
Prophet
Jeremy
being
asked
by
the
Princes
,
Jer
.
38.27
.
what
communication
he
had
with
the
King
,
onely
he
telleth
them
,
that
he
had
intreated
him
,
that
he
might
not
returne
to
Jeonathans
house
to
die
there
,
but
the
rest
of
the
conference
he
uttered
not
.
When
the
Kinsmen
of
our
Saviour
urged
him
ambitiously
to
go
up
to
the
Feast
of
Tabernacles
,
Joh
.
7.6.8
.
he
answereth
them
,
My
time
is
not
yet
,
Go
ye
up
to
the
Feast
,
I
will
not
go
up
.
This
negation
of
Christ
,
which
seemes
to
be
simple
,
must
be
understood
according
to
the
opinion
of
his
Kinsmen
,
that
is
,
he
would
not
go
up
to
purchase
humane
glory
to
himself
.
But
to
prevent
mistaking
,
there
are
foure
things
in
the
act
of
semblance
or
dissimulation
to
be
observed
,
the
minde
of
him
that
dissembleth
,
the
thing
or
subject
wherein
,
the
manner
,
and
the
end
:
If
all
these
be
good
and
lawfull
,
the
dissimulation
it selfe
cannot
be
condemned
;
Vid
.
Jun.
in
Gen.
42.
Pol
.
Tom
.
2.
l.
8.
c
.
8.
if
any
one
be
evill
,
the
dissimulation
is
evill
.
If
it
come
from
a
distrustfull
minde
,
doubting
of
Gods
providence
,
it
is
sinne
:
not
so
,
if
in
things
lawfull
it
be
used
onely
as
a
meanes
,
the
heart
still
depending
upon
the
Lord
.
In
matters
of
Religion
,
in
which
the
glory
of
God
,
and
the
salvation
of
our selves
and
our
neighbours
is
handled
,
there
is
no
place
for
dissimulation
:
But
in
civill
,
externall
,
and
politick
things
it
may
be
used
,
if
the
root
,
manner
,
and
end
of
it
be
allowable
;
Luk
.
24.28
,
29.
so
our
Saviour
used
a
kinde
of
semblance
,
when
to
take
triall
of
the
Disciples
humanity
,
he
made
shew
,
as
though
he
would
have
gone
further
:
Gal
.
2.13
.
but
Peter
offended
,
was
justly
reproved
of
Paul
,
that
in
a
religious
matter
dissembled
,
withdrawing
himself
from
the
Gentiles
,
with
whom
he
had
eaten
before
,
for
feare
of
them
of
the
circumcision
.
In
the
manner
of
dissimulation
heed
must
be
taken
,
that
nothing
be
done
in
fraud
of
the
truth
,
and
love
in
things
of
truth
,
nor
of
justice
,
and
our
Vocation
in
matters
of
right
and
wrong
,
whether
the
semblance
be
serious
or
in
another
kinde
.
Also
respect
must
be
had
to
the
Persons
,
before
whom
and
towards
whom
we
make
semblance
:
for
it
is
one
thing
to
make
semblance
or
use
dissimulation
before
the
ignorant
,
another
before
men
of
knowledge
;
it
is
one
thing
towards
the
weake
,
another
towards
the
strong
;
one
thing
towards
friends
,
another
towards
enemies
;
one
with
the
simple
,
another
with
the
obstinate
.
The
end
of
lawfull
dissimulation
,
is
the
edification
of
the
Church
in
generall
,
or
of
the
godly
in
particular
,
the
finding
out
of
the
truth
necessary
to
be
known
,
the
keeping
close
of
the
truth
unfit
and
unprofitable
to
be
revealed
,
the
preventing
of
danger
,
1
King
.
3.25
,
27.
and
such
like
.
Thus
the
two
Women
contended
before
Solomon
,
touching
the
living
Child
,
whose
he
should
be
:
he
used
an
holy
dissimulation
to
finde
out
the
truth
.
But
if
semblance
tend
to
an
evill
end
,
it
is
evill
:
as
for
a
man
to
make
shew
of
Religion
to
aspire
to
honour
,
as
Hypocrites
do
;
or
to
speake
faire
to
our
neighbour
,
Gen.
4.8
.
when
Warre
is
in
the
heart
,
as
Cain
did
to
Abel
.
Q.
What
then
,
may
a
Christian
use
no
wisdome
to
save
and
deliver
himself
out
of
the
hands
of
persecutors
,
or
to
preserve
his
liberty
in
the
Gospel
?
A.
Our
Saviour
requireth
prudence
in
his
Disciples
tempered
with
simplicity
.
Mat
.
10.16
.
Behold
I
send
you
forth
as
Sheepe
in
the
middest
of
Wolves
:
be
ye
therefore
wise
as
Serpents
,
and
harmelesse
as
Doves
.
This
serpentine
wisdome
,
stands
in
these
things
.
First
,
that
they
be
wary
,
attentive
,
provident
and
circumspect
,
not
to
thrusts
themselves
into
needlesse
danger
,
by
laying
themselves
open
to
the
malice
of
the
adversary
without
cause
,
Ezra
.
4.4
.
Mat
.
10.7
.
or
trusting
false
Brethren
that
cuninngly
insinuate
themselves
.
Beware
of
men
.
It
is
necessary
in
a
sort
,
that
we
joyne
our selves
to
some
Church
:
but
it
is
not
necessary
to
salvation
,
either
simply
or
in
any
sort
,
that
a
whole
Church
or
any
particular
member
of
it
,
should
at
all
times
make
open
profession
to
the
world
,
of
that
religion
which
they
hold
,
and
secretly
practice
:
for
this
were
to
cast
themselves
wilfully
into
the
mouths
of
the
bloodthirsty
and
ravenous
Persecutours
.
It
is
too
true
,
that
an
over
great-zeale
of
martyrdome
carried
some
men
,
now
and
then
,
further
then
they
should
have
gone
to
the
endangering
and
losing
of
their
lives
.
But
it
is
as
true
,
that
our
Saviour
,
his
Apostles
,
and
the
Churches
,
from
time
to
time
,
Joh
.
4.1
,
2
,
3.
&
8.59
.
&
9.3
.
Act.
8.1
.
&
9.24.25
.
have
been
carefull
to
hide
,
themselves
from
the
sight
of
Tyrants
,
when
the
Gospel
was
persecuted
,
as
farre
as
their
callings
,
and
other
occasions
would
give
leave
.
Indeed
they
never
would
(
nor
is
it
lawfull
)
to
deny
the
truth
of
God
,
or
themselves
to
be
Professors
of
it
:
yet
,
did
they
conceale
as
much
as
they
could
,
from
the
Persecutors
,
their
times
and
places
of
meeting
,
and
also
the
severall
members
of
their
Churches
.
To
deny
Christ
,
or
the
truth
of
his
Religion
,
is
alwaies
damnable
,
and
without
repentance
,
bringeth
damnation
unavoidably
;
not
to
make
publique
profession
of
Religion
is
not
alwaies
so
:
but
then
onely
,
when
the
Lord
,
by
some
speciall
occasion
,
according
to
the
generall
duty
of
a
Christian
,
or
a
mans
particular
calling
,
thrusteth
or
draweth
him
forth
to
give
testimony
to
the
truth
,
by
maintaining
it
,
or
suffering
for
it
.
The
Apostles
Calling
necessarily
required
,
preaching
of
the
Word
,
Mat
.
28.19
.
Act
10.42
.
and
for
them
to
have
failed
in
that
duty
,
for
fear
or
shame
,
or
otherwise
,
had
been
to
deny
their
Lord
and
Master
.
Yet
were
they
not
so
tied
to
this
duty
,
that
they
must
needs
continue
their
publique
preaching
in
those
places
,
where
persecution
was
raised
against
them
,
but
they
might
flee
from
one
City
to
another
:
and
yet
not
to
be
counted
to
deny
the
Lord
Jesus
.
As
for
the
Churches
,
Mat
.
10.23
.
that
were
gathered
by
the
Apostles
preaching
,
there
is
neither
charge
,
nor
reason
to
be
shewed
,
why
they
should
bewray
themselves
to
their
Persecutours
,
by
open
practice
of
Religion
in
the
eyes
of
the
world
.
Indeed
the
worship
of
God
is
not
to
be
neglected
,
though
we
cannot
performe
it
without
manifest
danger
of
our
lives
,
but
there
is
no
necessity
to
worship
God
publikely
,
where
the
truth
of
God
is
persecuted
.
Therefore
did
the
ancient
Christians
,
in
such
places
assemble
as
secretly
as
they
could
,
neither
leaving
the
exercises
of
Religion
for
fear
,
nor
by
an
inconsiderate
zeal
,
Calvin
opusc
.
de
vitand
.
superst
.
p.
585.
hazarding
their
own
lives
.
And
as
touching
private
Christians
,
if
false
Brethren
or
subtile
adversaries
,
shall
craftily
creep
in
to
spie
out
their
liberty
,
or
pick
advantage
against
them
,
no
Religion
bindeth
them
in
that
case
,
to
make
known
the
truth
that
they
professe
,
or
to
answer
directly
unto
their
demands
:
Mat
.
21.24
.
but
they
may
either
keep
silence
,
or
stop
their
mouths
some
other
way
.
2.
In
some
cases
it
is
lawfull
to
speake
the
truth
in
generall
termes
,
so
as
the
godly
may
be
instructed
,
and
the
adversary
take
no
advantage
.
Christ
taught
in
Parables
:
and
when
the
Pharisees
and
Herodians
came
unto
him
,
Mat
.
22.21
.
hoping
to
entrap
him
with
this
question
,
Is
it
lawfull
to
give
Tribute
unto
Caesar
?
he
stoppeth
their
mouths
with
this
reply
,
Give
to
Caesar
,
the
things
which
are
Caesars
,
and
to
God
,
the
things
which
are
Gods
.
3.
If
the
adversaries
of
Gods
truth
shall
question
us
to
get
advantage
out
of
our
words
,
when
they
have
naught
else
against
us
,
we
may
lawfully
require
legal
proceedings
.
When
the
High
Priest
and
Elders
of
the
people
examine
Christ
concerning
his
Doctrine
and
Disciples
,
he
appeales
to
his
hearers
.
Aske
them
which
heard
me
,
what
I
have
said
unto
them
:
Joh
.
18.20
,
21.
behold
,
they
know
what
I
said
,
4.
If
the
Glory
of
God
,
the
edification
of
the
Church
,
and
the
duties
of
our
particular
Vocation
will
permit
,
it
is
lawfull
by
flight
or
other
meanes
(
that
God
shall
offer
to
provide
for
our
safety
,
1
King
.
19.3
.
Psal
.
56.8
.
Jer
.
36.26
.
Rev.
12.6
.
against
the
rage
of
Persecutours
.
)
So
Elias
fled
from
Jesabell
,
David
from
the
tyranny
of
Saul
.
Jeremiah
and
Baruch
were
both
hid
by
the
Lord
,
that
the
King
could
not
slay
them
.
The
Woman
,
that
is
,
the
persecuted
Church
,
fled
into
the
Wildernesse
,
where
she
hath
a
place
prepared
of
God
.
This
is
the
counsell
of
Christ
to
his
Disciples
;
Mat
.
10.25
.
When
they
persecute
you
in
one
City
,
fly
into
another
.
If
any
require
more
examples
:
Jacob
the
Patriarch
,
fled
from
the
presence
of
his
Brother
Esau
into
Haran
,
Gen.
27.43
.
&
31.21
.
Exo
.
2.15
.
Heb
.
11.27
.
to
Laban
:
and
again
,
from
thence
to
the
Land
of
his
Fathers
.
Moses
,
after
he
had
slaine
the
Aegyptian
,
fled
out
of
Aegypt
into
the
Land
of
Madian
,
where
he
lived
forty
years
:
And
this
was
no
rash
flight
,
but
a
work
of
faith
:
though
the
second
departure
of
Moses
out
of
Aegypt
,
when
he
led
forth
the
Israelites
with
a
mighty
hand
,
may
seeme
to
be
intended
of
the
Apostle
.
●badiah
the
Governour
of
Ahabs
house
,
hid
a
hundred
men
of
the
Lords
Prophets
,
by
fifty
in
a
Cave
,
and
fed
them
with
Bread
and
Water
,
when
Jesabell
would
have
destroyed
them
.
1
King
.
18.13
.
Joh
.
10.39
.
Luk
.
4.30
.
In
the
New
Testament
,
our
Saviour
Christ
being
in
danger
,
withdrew
himselfe
,
and
that
sundry
times
,
till
the
houre
of
his
passion
was
come
.
Paul
,
when
the
Jews
took
councell
together
to
kill
him
,
Act.
9.25
.
2
Cor
.
11.32
,
33.
Psal
.
29.30
.
Act.
8.
●
.
was
le●
down
by
the
Brethren
in
a
Basket
,
through
a
Wall
in
Damascus
.
And
when
the
Grecians
went
about
to
slay
him
,
he
was
brought
by
the
Brethren
to
Cesarea
,
and
sent
to
Tarsus
.
By
this
it
appeareth
,
(
that
it
is
both
lawfull
and
expedient
for
Christians
to
fly
in
the
time
of
persecution
:
)
But
how
farre
,
and
in
what
cases
it
is
lawfull
for
the
Ministers
of
the
Gospel
,
we
shall
consider
hereafter
.
5.
In
persecution
it
is
not
unfit
to
seeke
the
benefit
of
Law
,
priviledge
,
Act
22.25
.
and
appeales
.
When
Paul
was
bound
with
thongs
to
be
scourged
;
claiming
the
priviledge
of
a
Roman
,
he
escapeth
the
whip
.
And
being
to
answer
for
himselfe
before
Festus
,
knowing
with
whom
he
had
to
deale
,
he
pleads
not
Divinity
,
Act.
25.8
.
but
Law
;
Neither
against
the
Law
of
Moses
,
neither
against
the
Temple
,
nor
yet
against
Caesar
,
have
I
offended
any
thing
at
all
.
And
perceiving
the
malice
of
the
Jews
against
him
,
Act
25.10
,
11.
he
refused
to
be
judged
before
Festus
at
Jerusalem
,
and
appealed
to
Caesar
.
6.
A
sixth
point
of
Wisdome
is
,
to
conforme
in
things
honest
,
Act.
21.22
,
23
,
24.
expedient
,
and
indifferent
for
nature
and
use
.
Thus
Paul
by
the
advice
of
James
submits
himselfe
to
the
legal
purifying
.
Some
say
this
was
Pauls
infirmity
,
and
therefore
cursed
with
insequent
troubles
.
But
this
is
no
so
:
for
had
it
been
a
fault
,
Act.
24.
●8
.
questionlesse
he
would
have
bewailed
it
in
all
his
defences
:
whereas
he
doth
rather
glory
in
it
.
7.
If
the
adversaries
of
the
truth
dissent
among
themselves
,
it
is
a
point
of
wisdome
to
set
them
together
,
one
against
the
other
,
by
testifying
our
agreement
with
the
one
side
,
in
the
truth
.
When
Paul
perceived
that
the
one
part
of
the
Councell
,
Act.
23.6
.
&
20.5
,
6.
before
which
he
was
convented
,
were
Sadduces
,
and
the
other
Pharisees
,
he
cried
out
in
the
Councell
,
Men
and
Brethren
,
I
am
a
Pharisee
,
the
Sonne
of
a
Pharisee
:
of
the
hope
and
resurrection
of
the
dead
,
I
am
called
in
question
.
In
like
manner
,
we
may
lawfully
witnesse
our
consent
with
others
in
the
substantiall
points
of
Faith
,
from
whom
we
dissent
in
matters
of
an
inferiour
nature
,
that
we
might
procure
the
more
favour
from
them
.
Act.
26.27
.
8.
Paul
answering
for
himselfe
before
Agrippa
,
tels
him
that
none
of
the
things
which
he
spake
,
were
hidden
from
him
,
that
he
believed
the
Prophets
.
This
his
practise
is
for
our
imitation
,
how
we
should
insinuate
our selves
into
the
hearts
of
our
adversaries
,
to
winne
credit
to
our
cause
,
and
favour
to
our
Person
.
Isa
.
53.7
.
Mat
.
26.63
&
27.12
.
Act
26
15.
Lastly
,
in
their
carriage
and
conversation
,
the
afflicted
Saints
of
God
must
be
innocent
,
harmelesse
,
inoffensive
and
meeke
.
Christ
himselfe
was
,
as
a
Sheep
dumb
before
the
Shearer
.
When
Festus
charged
Paul
with
madnesse
,
his
reply
is
no
more
but
this
;
I
am
not
mad
,
O
Noble
Festus
:
but
speake
forth
the
words
of
truth
and
sobernesse
.
If
they
be
tried
with
reproaches
,
disgraces
,
imprisonment
,
or
perill
of
life
,
they
must
not
fill
the
world
with
cries
and
clamours
,
but
flie
to
the
Lord
with
sighes
and
groanes
:
lay
open
their
cares
before
him
,
and
commit
their
cause
unto
him
in
quietnesse
.
But
some
Cautions
are
to
be
marked
.
First
,
In
all
these
,
men
must
not
seeke
themselves
,
but
the
Lord
.
I
would
have
you
wise
unto
that
which
is
good
,
and
simple
concerning
evill
As
Serpents
save
their
head
,
Rom
.
16.19
.
so
must
we
save
and
keep
that
faithfull
thing
committed
unto
us
.
Our
Saviour
Christ
counselling
his
Disciples
,
2
Tim
.
1.14
.
When
they
are
persecuted
in
one
City
,
to
fly
into
another
:
he
would
not
have
them
sit
idle
,
but
preach
the
Gospel
in
other
places
.
Mat
.
10.23
.
For
verily
(
saith
he
)
I
say
unto
you
,
ye
shall
not
have
gone
over
the
Cities
of
Israel
,
till
the
Sonne
of
Man
be
come
.
When
our
Saviour
left
Judaea
,
he
preached
in
Galilee
.
And
Paul
sought
not
ease
,
but
preached
more
,
seeking
the
good
of
the
Church
.
The
second
,
No
policy
is
lawfull
,
that
doth
tend
to
the
prejudice
of
the
truth
,
or
any
part
thereof
.
I
can
do
nothing
against
the
truth
,
but
for
it
.
2
Cor
.
13.8
.
To
betray
the
truth
or
any
parcell
thereof
,
is
perfidiousnesse
,
not
true
Wisdome
.
The
third
Caution
,
We
must
be
ready
when
God
calleth
unto
it
,
constantly
and
boldly
to
avouch
every
part
of
his
truth
.
The
fearfull
to
professe
that
,
Apoc
.
21.8
.
whereof
God
hath
perswaded
their
hearts
,
shall
have
their
part
in
the
lake
that
burneth
with
fire
and
brimstone
.
Whosoever
shall
deny
Christ
before
men
,
Mat
.
10.33
.
Mar.
8.38
.
him
will
he
deny
before
his
Father
which
is
in
Heaven
.
Rom
.
10.10
.
With
the
heart
man
believeth
unto
righteousnesse
,
and
with
the
mouth
confession
is
made
unto
salvation
.
The
Apostle
Paul
behaved
himselfe
prudently
in
all
his
troubles
,
but
never
denied
his
profession
,
when
he
had
opportunity
to
make
it
known
.
Act.
24.14
.
This
I
confess
unto
thee
,
that
after
the
way
which
they
call
heresie
,
so
worship
I
the
God
of
my
Fathers
,
believing
all
things
which
are
written
in
the
Law
and
Prophets
.
When
Christ
knew
that
the
houre
appointed
of
the
Father
was
come
,
he
freely
yeelded
himselfe
to
death
:
Joh
.
18.4
.
and
Paul
would
not
be
kept
backe
with
the
teares
of
the
faithfull
,
Act.
21.12
.
when
he
understood
that
his
bands
should
make
to
the
furtherance
of
the
Gospel
.
Q.
May
not
a
man
bodily
present
himselfe
at
the
unlawfull
rights
and
services
of
Idolaters
to
save
his
life
,
when
he
doth
in
heart
hate
●nd
detest
it
?
A.
No
:
the
servant
of
God
should
suffer
death
,
rather
then
commit
Idolatry
.
Fly
from
Idolatry
.
The
Law
and
the
Prophets
,
the
Old
and
New
Testament
,
are
full
of
Edicts
,
Commandements
,
Laws
,
Admonitions
,
and
Rebukes
,
whereby
strange
worship
is
forbidden
.
Daniels
fellowes
chose
rather
to
be
cast
into
the
Furnace
,
Dan
.
3.18
.
then
to
worship
the
Image
set
up
by
a
most
mighty
King
.
Machabea
the
Mother
,
with
her
Children
,
would
rather
be
martyred
,
then
eate
of
Swines
flesh
against
the
Law
of
God
.
There
be
infinite
Martyrs
reckoned
up
,
who
most
constantly
suffered
death
,
because
they
would
not
forsake
their
professed
Religion
,
having
alwaies
before
their
eyes
Mat
.
10.28
.
Feare
ye
not
them
,
which
can
kill
the
bodie
.
What
is
then
to
be
done
,
when
they
are
thrust
upon
us
?
We
ought
to
reprove
them
,
Eph.
5.11
.
and
with
great
liberty
(
when
need
requireth
)
to
reprehend
them
.
What
though
it
be
dangerous
,
and
we
may
come
to
lose
our
goods
,
dignities
,
and
lives
?
None
of
us
hath
upon
this
condition
received
Christianity
,
that
his
life
,
goods
,
and
dignities
,
should
remaine
safe
unto
himselfe
.
Yea
,
Christ
hath
by
expresse
words
testified
unto
every
one
of
us
;
Except
you
renounce
all
that
ye
have
,
Mat
.
10.37
.
&
16.24
.
and
take
up
your
Crosse
,
and
follow
me
,
ye
cannot
be
my
Disciples
.
2.
Outward
actions
be
a
certain
shew
of
confession
:
And
as
it
is
not
lawfull
for
the
tongue
to
disagree
with
the
heart
,
in
profession
of
faith
and
religion
:
so
whatsoever
is
outwardly
done
in
Divine
Ceremonies
,
ought
to
agree
with
the
same
Profession
.
That
is
no
perfect
and
true
Faith
,
which
breaketh
not
out
into
actions
agreeable
unto
it
:
nor
that
pure
and
kindly
zeal
,
which
sheweth
not
it selfe
in
the
detestation
of
all
false
waies
and
vaine
inventions
.
Vera
pietas
v●ram
confessionem
parit
.
Rom
.
10.10
.
Luk
9.26
.
4.
As
the
inward
worshiping
of
God
,
is
found
to
be
that
,
whereby
we
rightly
and
reverently
judge
of
him
;
so
the
outward
worshiping
of
him
,
is
that
,
wherein
we
honour
him
aright
,
and
as
he
hath
prescribed
.
And
Idolatry
likewise
,
is
of
two
sorts
:
for
one
is
,
whereby
in
our
heart
we
faine
by
evill
opinion
,
such
a
God
as
we
list
our selves
:
another
is
,
whereby
we
transferre
the
outward
worship
,
not
onely
unto
creatures
and
Idols
,
Calvin
opusc
.
de
vitand
.
sup
.
pag
.
586.
1
Cor
.
6.
but
also
we
pollute
the
same
,
with
our
own
lies
and
inventions
.
5.
Grant
that
we
retaine
in
our
heart
the
right
opinion
:
yet
the
body
is
abandoned
to
Idols
,
and
to
the
Devell
,
which
ought
not
to
be
.
For
Paul
sheweth
,
That
our
bodies
are
the
members
of
Christ
,
which
are
not
to
be
given
unto
an
Harlot
.
Paul
wrote
this
touching
fornication
:
But
the
Prophets
in
the
meane
time
teach
us
,
That
Idolatry
is
the
foulest
fornication
of
all
other
:
for
Jeremy
,
Ezekiel
,
and
other
holy
Prophets
,
so
inveigh
against
the
Jews
and
their
Church
,
as
they
resemble
the
same
to
an
Harlot
,
which
under
every
greene
Tree
(
hath
laid
open
her selfe
unto
Idols
and
prophane
worshippings
.
)
6.
He
that
made
and
redeemed
the
whole
man
,
is
not
content
with
the
halfe
of
him
:
neither
will
he
have
his
creature
parted
with
the
Devill
.
To
me
(
saith
he
)
to
me
alone
shall
every
knee
bow
.
1
Cor
.
6.20
.
Esa
.
45.23
.
Rom
.
14.11
.
Eph
2.10
.
1
King
.
19.18
.
And
this
is
sufficiently
declared
in
the
Lords
answer
to
Elias
the
Prophet
:
I
have
left
unto
me
seven
thousand
persons
,
which
have
not
bowed
their
knee
unto
Baal
:
He
said
not
,
which
have
rightly
judged
in
their
hearts
,
and
which
have
believed
uprightly
in
their
mindes
:
but
contrariwise
,
mentioneth
a
signe
of
outward
worshiping
;
namely
,
of
bowing
the
knee
.
The
Corinthians
might
have
excused
their
doing
unto
Paul
thus
:
Why
art
thou
so
vehement
against
us
.
We
our selves
know
that
an
Idoll
is
nothing
,
we
in
our
hearts
keep
the
right
opinion
.
Therewith
let
God
be
content
;
it
is
lawfull
for
us
in
the
meane
time
with
the
body
and
outward
presence
,
to
serve
our
own
commodity
.
But
the
soul
without
the
body
,
Rom
.
1●
.
1
,
2.
is
no
perfect
Sacrifice
,
as
the
body
without
the
soul
,
is
no
acceptable
service
.
7.
Another
mans
sin
is
imputed
to
no
man
:
but
whilest
we
are
present
at
Idolatrous
service
,
this
blame
is
ascribed
and
rightly
impute●
unto
us
,
in
that
we
communicate
with
another
mans
ungodlinesse
.
Do
ye
not
know
(
saith
the
Apostle
)
that
they
which
eate
of
the
Sacrifice
,
1
Cor
.
10.18
.
are
made
also
partakers
of
the
Altar
?
What
say
I
then
?
that
the
Image
is
any
thing
?
Nay
,
but
this
I
say
,
that
the
things
,
which
the
Gentiles
offer
,
they
offer
unto
Devils
.
Ye
cannot
drink
the
Cup
of
the
Lord
,
and
the
cup
of
Devils
.
Ye
cannot
not
be
partakers
of
the
Table
of
the
Lord
,
and
of
the
table
of
Devils
,
So
as
,
although
the
corruption
of
the
Sacrifices
be
not
imputed
to
the
Communicants
;
yet
the
communicating
it selfe
,
from
which
they
ought
to
have
kept
themselves
,
maketh
them
blame-worthy
.
And
unlesse
the
matter
were
so
,
why
would
not
the
holy
Martyrs
communicate
with
the
rights
of
the
Ethnicks
?
Wherefore
did
Paul
so
rebuke
the
Corinthians
?
But
it
is
not
absolutly
forbidden
to
godly
men
,
that
they
should
not
be
present
in
Churches
,
while
prophane
and
execrable
rights
be
exercised
.
1
King
.
18.17
.
For
Elias
was
present
,
when
the
false
Prophets
did
sacrifice
unto
their
Baal
,
but
yet
,
as
one
that
mocked
them
,
and
that
boldly
.
Were
not
the
fellowes
of
Daniel
present
in
the
Field
,
(
having
now
obtained
high
Offices
and
dignities
,
Dan
.
3.3
.
)
when
the
golden
Image
of
the
King
was
with
great
pompe
erected
?
Present
,
no
doubt
,
they
were
,
but
they
worshipped
it
not
.
It
is
greatly
to
be
weighed
,
with
what
minde
,
with
what
countenance
,
with
what
gesture
,
and
with
what
words
,
a
man
is
present
where
horrible
Idolatry
is
committd
.
There
was
present
a
man
of
God
,
1
King
.
13.1
.
Act.
17.23
.
Calvin
opusc
.
Epist
.
1.
pag
.
560.
at
the
service
Jeroboam
,
when
the
King
himselfe
offered
Incense
to
the
golden
Calves
:
but
he
being
sent
from
God
,
came
thither
,
and
reproved
,
and
detested
that
which
was
done
;
adding
those
threatnings
which
the
Lord
commanded
him
to
speake
.
Paul
also
entred
into
the
Temple
of
the
gods
at
Athens
;
certainly
,
not
to
the
intent
he
would
allow
of
the
Idolatrous
rights
:
but
because
he
might
thereby
,
pick
out
an
argument
and
occasion
of
confuting
Idolatry
.
Valentinianus
also
led
Julian
even
unto
the
Temple
:
but
there
he
gave
a
blow
unto
the
Prelate
of
the
Temple
,
who
sprinkled
his
Gown
with
unpure
water
,
for
the
purifying
of
him
,
after
the
Ethnicks
manner
.
Q.
A
man
may
bring
himself
into
great
danger
,
and
the
Church
of
God
in
those
places
into
great
straights
,
unlesse
we
shew
some
countenance
to
Idoll
service
.
A.
This
doth
every
godly
man
see
,
and
(
which
is
more
to
be
reckoned
of
)
it
is
not
hidden
from
God
himselfe
,
who
foresaw
all
these
things
,
and
foreshewed
that
they
would
come
to
passe
:
but
would
not
therefore
suffer
his
Laws
to
be
changed
.
So
as
the
nature
and
force
of
troubles
and
dangers
,
is
not
such
,
as
they
can
abrogate
the
Laws
of
God
:
Those
do
abide
,
Martyr
com
.
p.
2.
c
.
4.
sect
.
35.
and
everlastingly
shall
abide
:
and
therefore
let
us
not
covet
to
have
them
new
made
for
our
dangers
and
calamities
.
Let
us
commit
the
end
unto
him
,
unto
whom
the
Church
belongeth
:
he
no
doubt
,
Gen.
22.8
.
will
very
well
and
in
good
time
provide
for
his
Spouse
.
Christ
said
to
Peter
,
when
he
called
him
,
and
he
prolonged
,
and
demanded
,
What
should
become
of
John
:
If
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
follow
thou
me
.
We
be
taught
therefore
to
follow
the
Word
of
God
,
whithersoever
it
call
us
;
and
let
us
commit
the
care
of
other
things
(
which
seeme
to
hinder
us
)
to
him
that
calleth
us
.
Furthermore
,
this
is
not
to
be
over
passed
,
that
that
Doctrine
oftentimes
is
more
worth
,
and
doth
more
edifie
,
which
is
sealed
by
flying
away
,
and
by
death
,
then
that
which
is
onely
set
forth
by
words
.
Silent
sufferings
of
faithfull
Ministers
for
the
truth
,
prove
oftentimes
as
profitable
to
Gods
people
,
to
confirme
them
in
it
:
as
eloquent
Sermons
of
the
truth
,
to
informe
them
of
it
.
Let
us
not
be
afraid
,
though
one
of
us
fall
or
flie
:
but
let
us
hope
,
that
God
in
his
place
will
raise
up
many
more
.
But
if
we
continue
,
and
that
our
dissembling
endure
long
;
Calvin
opusc
.
Epist
.
1.
pag
.
548.
the
light
of
the
Truth
,
and
fire
of
Charity
,
which
is
kindled
in
our
hearts
,
will
by
little
and
little
be
extinguished
.
Q.
May
not
a
Christian
forbeare
the
doing
of
some
things
not
necessary
,
to
save
his
life
.
A.
In
those
things
which
are
substantiall
,
or
nearly
joyned
to
them
,
we
must
give
place
to
no
man
:
In
things
not
necessary
,
but
onely
convenient
,
which
may
be
omitted
upon
occasion
,
we
must
give
place
to
the
ignorance
,
and
infirmity
of
others
,
for
edification
:
But
to
malice
we
must
not
give
place
,
least
what
be
yeelded
to
it
,
it
possesse
to
destruction
.
Wherefore
the
malicious
neglected
,
we
must
contend
for
edification
,
even
with
our
own
danger
and
perill
.
And
when
the
omission
of
a
thing
not
necessary
,
doth
carry
a
shew
of
denying
that
truth
,
for
which
we
are
bound
to
contend
,
we
must
rather
adventure
any
danger
,
then
forego
the
same
.
Dan
.
6.10
.
When
Daniel
knew
that
the
King
of
Persia
made
a
Decree
,
that
no
man
should
aske
any
Petition
of
any
god
or
man
,
for
thirty
daies
,
save
of
the
King
He
went
into
his
house
,
and
his
windows
being
open
in
his
Chamber
towards
Jerusalem
,
he
kneeled
upon
his
knees
,
three
times
a
day
,
and
prayed
and
gave
thanks
before
his
God
,
as
he
did
aforetime
.
And
it
was
expedient
for
Daniel
thus
to
do
,
otherwise
he
had
sinned
against
God
,
nature
,
the
true
Religion
of
the
Jews
,
himselfe
,
and
publique
liberty
.
For
the
Decree
was
most
wicked
,
to
which
a
godly
minde
should
not
assent
,
no
not
in
shew
.
Q.
How
should
a
man
fit
and
prepare
himselfe
to
walke
after
this
manner
?
A.
1.
He
must
rightly
informe
himselfe
in
the
knowledge
of
the
truth
.
For
all
exhortations
which
are
made
to
us
patiently
,
and
constantly
to
suffer
any
thing
for
the
Name
of
Christ
,
and
the
cause
of
his
Gospel
,
will
have
no
great
force
and
authority
with
us
,
unlesse
the
equity
,
and
truth
,
and
dignity
of
that
cause
for
which
we
undertake
the
combate
,
be
well
and
throughly
understood
.
For
when
we
are
in
such
a
combate
and
danger
,
that
life
is
in
jeopardy
,
we
must
be
well
assured
of
the
cause
for
which
we
undergo
that
danger
.
2.
We
must
renounce
the
world
,
Mat
.
16.24
.
Heb
.
13.13
.
1
Thes
.
3.3
.
Luk
.
11.49
.
&
21.12
and
the
things
thereof
.
If
any
man
(
saith
Christ
)
will
come
after
me
,
let
him
deny
himselfe
,
and
take
up
his
Crosse
and
follow
me
:
If
we
addict
our selves
to
the
pleasures
,
profits
,
or
honours
of
this
life
,
we
can
never
stand
couragiously
in
the
cause
of
God
.
3.
We
must
nourish
in
our
breasts
,
an
holy
zeal
of
Gods
glory
,
and
pure
Religion
,
that
the
testification
,
exercise
,
and
furtherance
of
it
,
be
dearer
to
us
then
life
it selfe
.
To
live
,
and
to
be
ignorant
of
the
causes
of
living
,
is
contrary
to
nature
.
But
Religion
teacheth
,
that
our
whole
life
is
so
to
be
referred
to
the
glory
of
God
,
Psal
.
69.9
.
that
he
might
be
our
glory
.
The
zeal
of
thy
house
hath
eaten
me
up
.
4.
We
must
learne
to
live
by
Faith
,
and
commit
the
cause
of
God
unto
his
wise
disposition
,
who
is
able
to
do
above
all
that
we
can
thinke
,
and
will
make
that
tend
to
the
furtherance
of
the
Gospel
,
which
to
our
reason
makes
for
the
utter
ruine
,
and
subversion
of
it
.
Thus
Abraham
offered
his
Son
Isaac
in
sacrifice
,
being
assured
that
God
would
give
him
again
,
though
he
knew
not
how
.
Psal
.
55.22
.
Cast
thy
burden
upon
the
Lord
,
and
he
will
sustaine
thee
.
5.
If
we
finde
our selves
weake
and
feeble
,
we
must
acknowledge
our
infirmity
,
and
cry
unto
God
to
be
strengthened
in
the
inner
man
.
God
is
the
giver
of
all
grace
and
power
,
therefore
in
the
sence
of
our
unworthinesse
,
we
must
have
recourse
unto
him
for
supply
.
6.
Being
informed
of
the
truth
,
we
must
not
admit
or
entertaine
any
cogitations
to
the
contrary
;
for
such
deliberation
is
a
turning
aside
,
which
may
occasion
further
wandering
from
the
Path
of
Gods
Commandements
.
If
we
permit
that
to
our selves
,
that
declining
from
the
Word
of
God
,
we
will
hear
our selves
,
we
are
in
danger
to
runne
into
no
small
inconveniences
.
The
best
course
for
our
own
ease
and
safety
,
is
,
to
trusse
up
our
thoughts
,
and
neither
to
give
them
place
nor
audience
,
when
once
we
understand
the
good
pleasure
of
God
,
speaking
in
his
Word
.
Q.
What
considerations
are
there
,
which
might
move
Christians
willingly
to
suffer
persecution
for
Christs
sake
?
A.
It
is
a
great
glory
to
suffer
for
the
Name
of
Christ
.
Although
our
sense
can
apprehend
nothing
but
infamy
and
reproach
,
yet
indeed
they
are
proper
,
and
notable
Ensignes
and
Ornaments
of
heavenly
Nobility
.
Act.
5.41
.
1
Pet
.
4.12
,
13.
For
what
are
we
,
that
we
should
be
witnesses
of
Gods
truth
,
and
Patrons
,
as
it
were
to
defend
and
maintaine
his
cause
?
Behold
we
are
miserable
men
,
as
it
were
the
abject
wormes
of
the
Earth
:
yet
God
will
have
his
truth
to
be
defended
of
us
;
which
Honour
is
so
great
,
that
it
seemes
not
to
pertaine
to
the
Angels
themselves
,
which
are
in
Heaven
.
And
thus
the
Martyrs
of
Christ
,
have
esteemed
their
sufferings
to
be
Crowns
.
A
French
Souldier
for
his
zealous
profession
of
reformed
Religion
,
adjudged
with
others
to
the
fire
,
having
this
grace
bestowed
upon
him
,
that
he
should
go
to
the
Stake
Gentleman-like
,
without
a
With
,
demanded
the
reason
,
why
he
might
not
be
permitted
to
weare
such
a
Chaine
as
his
fellows
did
,
Thuan
.
Hist
.
lib
.
11.
Anno.
1553.
Rom
.
6.8
.
1
Pet
.
4.14
.
Mat
.
5.10
,
11.
esteeming
this
rebuke
of
Christ
more
glorious
then
the
Ensignes
of
St
Michaels
Order
.
2.
Patient
suffering
for
the
Name
of
Christ
,
is
the
way
to
the
Crown
of
life
.
They
that
suffer
with
Christ
,
shall
reigne
with
him
.
What
labor
,
pains
,
or
sorrow
,
will
men
refuse
to
purchase
some
uncertaine
fading
honour
?
And
shall
we
thinke
much
to
adventure
our
life
in
the
cause
of
Christ
,
that
we
might
inherit
eternall
glory
with
him
.
3.
All
the
times
of
our
life
and
death
are
in
the
hands
of
God
,
who
will
keep
us
by
his
power
,
that
not
one
haire
of
our
head
can
be
pulled
away
,
Dan
.
3.26
.
&
6.16
.
Act.
12.17
.
Psal
.
116.15
.
Esa
26.21
.
without
his
pleasure
.
In
whose
hands
soever
we
be
tossed
to
and
fro
,
the
Lord
still
takes
care
for
us
,
that
we
shall
not
perish
.
And
if
he
suffer
Tyrants
to
kill
the
body
,
yet
doth
not
our
life
cease
to
be
deare
unto
him
.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
.
And
that
we
might
be
more
certainly
assured
,
that
God
will
never
leave
us
in
the
hands
of
our
enemies
,
let
us
know
,
that
if
we
suffer
for
the
Gospel
,
it
is
as
if
Christ
himselfe
,
Zech
.
2.8
Act.
9.4
.
were
in
the
same
affliction
.
Wherefore
let
us
set
down
with
our selves
,
that
Jesus
Christ
must
forget
himselfe
,
if
he
should
have
no
thought
or
care
of
us
,
when
for
his
cause
and
Glory
,
we
are
held
in
Prison
,
or
in
perill
of
life
.
4.
In
all
those
afflictions
,
God
will
so
sustaine
us
by
his
Spirit
,
that
whatsoever
our
enemies
do
,
they
shall
not
prevaile
or
get
the
upper-hand
.
In
persecutions
,
there
are
two
things
which
seeme
intolerable
to
the
flesh
,
infamy
and
paine
,
or
torment
of
body
:
In
both
which
the
Lord
hath
promised
Divine
assistance
,
that
we
shall
overcome
reproach
,
and
bitternesse
of
death
.
5.
For
our
sinnes
we
have
deserved
more
grievous
torments
then
any
,
that
by
the
malice
of
men
can
be
inflicted
.
If
God
be
pleased
to
spare
us
therein
,
and
to
change
our
sufferings
,
that
whereas
we
might
justly
be
confounded
as
evill
doers
,
we
should
be
tried
onely
as
witnesses
of
his
truth
,
Heb
.
11.34
,
35
,
36
,
37.
have
we
not
great
cause
to
be
thankfull
and
couragious
?
6.
The
examples
of
holy
Martyrs
,
who
have
laid
down
their
lives
for
the
testimony
of
Jesus
,
and
cheerfully
endured
the
most
bitter
vexations
that
hell
could
invent
,
are
an
encouragement
to
us
that
shall
be
called
to
tread
in
their
steps
.
Lastly
,
Christ
our
Saviour
hath
endured
most
bitter
things
for
us
,
should
not
we
then
be
ready
to
lay
down
our
lives
for
his
sake
?
Should
we
not
esteeme
it
our
great
happinesse
,
that
we
are
made
conformable
unto
him
?
Q.
What
Rules
of
Wisdome
are
to
be
observed
for
our
carriage
towards
all
men
in
generall
.
A.
It
is
a
point
of
wisdome
,
rightly
to
distinguish
between
men
,
1
Cor
.
6.6
.
Jud
.
22.
●
.
and
not
promiscuously
to
respect
all
alike
.
There
is
a
great
difference
between
an
Israelite
and
an
Aegyptian
,
between
a
Jew
and
a
Samaritan
;
and
we
must
observe
the
difference
wherein
the
Lord
goes
before
us
,
who
though
he
be
patient
to
all
,
yet
he
is
specially
good
unto
Israel
,
even
the
upright
of
heart
.
Gal
.
6.
Prov.
26.24
,
25.
If
this
be
not
observed
,
we
can
never
truly
performe
the
duties
we
owe
to
our
neighbours
,
or
our selves
.
But
this
judgement
reacheth
not
to
a
mans
finall
estate
,
but
to
the
present
onely
:
for
we
may
not
judge
beyond
our
eyes
,
nor
yet
against
them
.
A
wise
Physician
,
will
know
the
state
of
his
Patient
,
before
he
Minister
unto
him
.
2.
Although
we
must
make
account
to
live
amongst
all
,
yet
our
care
must
be
to
sort
with
the
best
.
Lightnesse
of
familiarity
is
indiscretion
.
Here
the
rule
holdeth
well
,
to
try
before
we
trust
:
yea
a
wise
Christian
,
must
not
commit
himselfe
to
every
one
that
seemeth
good
.
For
much
hypocrisie
lieth
at
the
roote
of
mens
hearts
:
Satan
hath
taught
many
to
transforme
themselves
,
and
make
Religion
and
good
words
,
a
cloake
for
their
own
ends
.
Never
did
the
Devill
more
hurt
to
Christianity
,
then
by
false
Brethren
,
who
were
sent
in
to
spie
their
liberty
.
How
many
have
been
deceived
,
and
brought
into
danger
thereby
?
He
that
eateth
bread
with
me
,
hath
lift
up
his
heele
against
me
.
3.
In
our
converse
with
all
men
,
we
must
keep
a
determination
,
either
to
do
good
unto
others
,
or
receive
good
from
others
;
and
to
that
end
,
must
observe
our
seasons
and
opportunities
.
The
lips
of
the
righteous
feed
many
.
Prov.
10.21
.
Prov.
14.33
.
Prov.
10.13
.
The
heart
of
the
wise
possesseth
knowledge
,
and
he
draweth
it
out
as
occasion
requireth
.
4.
In
what
company
soever
a
man
comes
,
his
care
must
be
(
that
his
life
and
conversation
be
inoffenssive
,
)
a
visible
confutation
of
all
ungodlinesse
.
Dainels
piety
,
confuted
Idolatry
,
and
Lot
was
a
real
reproofe
of
Sodome
.
A
Christians
light
must
alwais
shine
in
the
darkenesse
of
this
world
,
and
against
it
.
1
Cor
.
10.23
.
Give
no
offence
to
Jew
nor
Gentile
,
nor
to
the
Church
of
God
.
Q
,
What
Rules
of
Wisdome
are
to
be
noted
for
our
carriage
towards
the
Godly
?
A.
1.
We
must
not
onely
walke
inoffensively
towards
them
,
but
also
embrace
a
fruitfull
fellowship
and
society
with
them
in
the
Gospel
.
Thus
,
they
that
are
strong
ought
to
beare
the
infirmities
of
the
weake
,
and
receive
them
for
edification
,
not
to
doubtfull
disputations
.
Rom
.
15.1
.
&
14.1
.
If
we
finde
a
good
man
stand
in
need
of
inward
comfort
,
we
must
helpe
to
raise
him
up
.
Christ
was
sent
to
speake
a
word
of
comfort
to
the
weary
,
and
every
Christian
hath
received
of
his
anointing
.
When
David
was
in
deep
distresse
,
his
faithfull
Friend
Jonathan
comforted
him
in
the
Lord
his
God
.
1
Sam
.
23.16
.
If
a
Godly
man
be
fallen
through
any
infirmity
,
they
that
be
spiritually
minded
,
must
labour
to
restore
him
with
the
spirit
of
meeknesse
.
And
all
Christians
of
what
condition
soever
,
Gal
.
6.1
.
must
consider
one
another
,
and
provok
unto
good
works
.
2.
In
dealing
with
weak
,
wounded
,
and
fallen
afflicted
Christians
,
we
must
be
circumspect
of
the
time
,
place
,
and
manner
of
doing
,
making
choice
of
such
arguments
as
be
fit
in
respect
of
the
condition
,
for
all
persons
are
not
wrought
upon
by
the
same
meanes
,
and
what
may
do
good
to
one
,
may
be
hurtfull
to
another
.
And
that
Potion
which
one
way
administred
,
may
prove
pernicious
,
being
another
way
applyed
,
may
be
benificiall
3.
In
the
use
of
good
company
,
beware
of
giving
any
occasion
of
scandall
,
or
offence
to
any
;
leave
no
ill
smell
behinde
thee
;
avoid
the
note
of
pride
,
conceit
,
forwardnesse
,
1
Joh
.
2.10
.
or
stifnesse
in
thine
own
sense
.
Q.
What
Rules
of
Wisdome
are
to
be
observed
for
our
carriage
towards
them
that
be
without
,
and
scorners
.
A.
1.
All
Christians
must
avoid
all
known
evils
and
offences
,
by
which
evill
men
might
be
occasioned
to
abide
out
of
the
Church
,
Col.
4.5
.
or
reproach
the
holy
profession
of
the
Gospel
;
And
on
the
contrary
,
they
must
so
walke
in
all
faithfullnesse
,
Tit
.
2.10
.
1
Thes
.
4.11
,
12.
1
Tim
.
6.1
.
Phil
.
2.15
,
16.
1
et
.
2.12
.
1
Tim
.
5.14
.
meeknesse
,
harmlessnesse
,
that
they
might
adorne
the
truth
,
and
winne
the
enemies
of
it
.
Thou
shalt
not
put
a
stumbling
black
before
.
Give
no
occasion
to
the
adversary
to
speak
evill
.
David
prayeth
,
that
none
might
be
ashamed
because
of
him
.
2.
We
must
skilfully
apply
our selves
to
winne
them
,
making
use
of
all
opportunities
,
and
speaking
to
them
with
all
reverence
,
deliberation
,
compassion
,
instance
.
3.
In
lawfull
things
we
must
use
all
circumspection
that
we
offend
not
in
regard
of
circumstances
,
as
the
time
,
company
,
or
manner
of
doing
:
for
all
lawfull
things
are
not
fit
at
all
times
,
in
all
assemblies
,
and
all
manners
.
Indiscretion
herein
doth
much
harme
.
4.
In
things
indifferent
we
must
not
give
offence
to
them
that
be
without
,
Quae
necessaria
sunt
factu
,
n●llius
offendiculi
timore
sunt
omittenda
,
charitati
subijcienda
est
nostra
ilbertas
,
&
sub
fidei
puritate
subfidere
vicissim
caritas
ipsa
debet
.
Mat
.
7.6
.
Calvin
instut
.
l.
3.
cap
.
19.
sect
.
13.
so
long
as
there
remaines
hope
to
do
them
good
:
But
in
necessary
duties
which
God
requireth
,
their
offence
is
not
to
be
regarded
.
If
they
be
offended
for
well-doing
,
we
must
not
passe
for
it
.
5.
If
we
have
to
deale
with
ungodly
men
,
let
us
be
wary
that
we
expose
not
the
word
of
God
to
contempt
and
derision
.
Cast
not
Pearles
before
Swine
.
6.
The
end
of
admonition
and
rebuke
,
is
the
doing
of
good
unto
the
party
sinning
:
If
therefore
we
perceive
men
to
be
furiously
bent
to
do
evill
,
it
is
wisdome
to
forbeare
them
till
the
heate
be
past
,
or
else
to
deale
with
them
by
gentle
entreaties
.
A
Wedge
must
be
fastened
in
knotty
Timber
with
soft
blows
.
Rebuke
doth
but
provoke
and
exasperate
them
that
be
set
on
wickednesse
.
7.
If
we
know
men
to
be
so
farre
naught
,
as
they
scorne
goodnesse
,
good
men
,
and
good
things
,
we
must
avoid
their
company
so
much
as
we
may
.
For
what
comfort
can
a
godly
man
take
in
such
company
,
where
all
good
and
godly
communication
must
either
be
banished
or
derided
?
There
is
no
hope
of
doing
good
,
there
is
danger
of
taking
harme
.
8.
If
we
be
by
occasion
beset
,
or
cast
into
the
company
of
prophane
,
brutish
and
scornfull
persons
,
then
seeke
to
stop
evill
by
timely
and
wise
discourse
touching
the
judgements
of
God
,
the
lawfull
affaires
of
this
life
,
or
by
other
savory
communication
.
For
where
Religion
will
not
be
admitted
,
these
things
may
take
place
,
and
do
good
to
the
preventing
of
much
wickednesse
.
9.
If
thou
seest
no
opportunity
of
good
,
so
soone
as
thou
maist
depart
from
them
.
Prov.
14.7
.
Depart
from
the
foolish
man
when
thou
perceivest
not
in
him
the
lips
of
knowledge
.
And
beware
of
falling
into
the
like
company
againe
.
10.
If
men
be
grown
to
this
height
of
sinne
,
that
they
scorne
admonition
,
we
must
leave
them
to
their
filthinesse
and
the
righteous
judgment
of
God
.
Let
him
that
is
filthy
,
be
filthy
still
.
Rebuke
not
a
scorner
least
he
hate
thee
.
Rev.
●2
.
11
.
Prov.
9
7.
Job
.
9.39.41
.
Q.
What
Rules
of
Wisdome
are
to
be
observed
in
our
carriage
towards
them
that
are
enimies
to
our
persons
?
A.
1.
If
ungodly
men
do
purpose
evill
against
us
,
it
must
be
our
wisdome
to
prevent
their
plots
and
traines
,
and
to
free
our selves
from
trouble
and
danger
,
so
near
as
we
can
.
How
wisely
did
Jacob
prevent
the
fury
of
his
Brother
Esau
?
the
Scribes
and
Pharisees
watched
whether
Christ
would
heale
on
the
Sabboth
day
,
or
no
,
to
finde
accusation
against
him
;
our
Saviour
for
all
this
omitted
not
to
do
good
,
but
in
doing
it
by
his
question
unto
them
(
cut
off
so
farre
as
might
be
the
matter
of
their
malice
by
clearing
the
lawfulnesse
of
the
fact
:
)
Giving
us
to
understand
,
that
as
the
wicked
watch
to
traduce
us
,
so
must
we
watch
to
cut
off
occasions
of
entrapping
;
stoutly
preparing
withall
to
beare
whatsoever
the
Lord
measureth
out
by
them
.
2.
Our
Saviour
would
have
us
wisely
decline
their
fury
;
not
without
just
cause
provoking
them
.
It
is
no
wisdome
to
provoke
an
evill
man
:
It
is
no
good
discretion
to
stirre
up
a
Lyon
,
to
take
a
Bear
by
the
tooth
,
or
a
mad
Dog
by
the
eares
.
For
they
desire
nothing
more
then
occasion
of
contention
,
or
matter
to
stirre
up
their
corruption
by
.
So
Hezekiah
commanded
his
servants
not
to
answer
Rabshakeh
one
word
.
3.
Joyne
with
the
simplicity
of
the
Dove
,
the
wisdome
of
the
Serpent
.
Nothing
more
vexeth
and
vanquisheth
an
adversary
then
innocency
:
no
better
breast-plate
then
righteousnesse
.
But
with
harmelessnesse
and
honesty
there
must
go
circumspection
and
vigilancy
,
that
we
neither
advantage
the
adversary
,
nor
disadvantage
our selves
in
their
presence
or
absence
.
A
good
cause
requires
discreet
managing
.
4.
If
evill
men
have
done
us
harme
,
and
wrongfully
molested
us
,
we
must
pitty
them
,
possesse
our
souls
in
patience
,
and
still
shew
an
undaunted
constancy
and
resolution
for
the
truth
,
1
Pet
.
3.14
,
15.
and
all
good
waies
.
If
ye
suffer
for
righteousness
,
blessed
are
ye
:
but
fear
not
,
neither
be
troubled
,
but
sanctifie
the
Lord
in
your
hearts
,
and
be
ready
alwaies
to
give
an
answer
to
every
man
that
asketh
a
reason
of
your
hope
.
Q.
What
Rules
of
Wisdome
are
to
be
observed
for
our
carriage
in
the
daies
of
common
tryall
or
calamity
?
A.
1.
Pro
.
22.3
.
&
27.12
.
A
wise
man
seeth
the
Plague
coming
by
the
light
of
reason
and
the
illumination
of
the
Word
.
2.
He
hideth
himselfe
in
time
before
the
tempests
beate
upon
him
.
As
Noah
entred
into
the
Arke
;
the
Church
fled
into
the
Wilderness
:
Joseph
provided
aforehand
against
the
seven
years
Famine
that
should
come
upon
the
World
.
Q.
How
may
the
excellency
and
profit
of
Wisdome
appeare
?
A.
1.
Wisdome
is
the
principall
thing
.
Happy
is
the
man
that
findeth
wisdome
,
Prov
4
6.
Prov.
3.13
,
14.
&
8.19
.
&
16.16
.
and
the
man
that
getteth
understanding
.
For
the
Merchandize
of
it
is
better
then
the
Merchandize
of
silver
,
and
the
gaine
thereof
then
fine
gold
:
She
is
more
precious
then
rubies
,
and
all
the
things
that
thou
canst
desire
,
are
not
to
be
compared
unto
her
.
It
is
not
like
to
dead
stuffe
,
or
wares
which
will
lie
upon
the
Chap-mans
hand
without
vent
or
utterance
,
but
it
is
a
Merchandize
that
is
vendible
,
and
as
good
as
ready
money
.
Nay
,
it
is
preferred
before
the
most
precious
Treasures
,
and
such
,
as
are
had
in
greatest
estimation
.
2.
Wisdome
preserveth
the
heart
from
corruption
,
the
life
from
the
practice
of
sin
,
the
person
from
shame
,
reproach
,
plagues
and
punishments
.
It
induceth
and
maketh
able
to
do
that
which
is
good
,
Prov.
2.9
,
10
,
11
,
12.
Prov.
1.3
.
Prov.
4.6
.
Prov.
8.20
.
Eccl.
10.2
.
Prov.
16.23
.
Prov.
15.2
.
Neh
.
2
3.
and
circumspect
and
cautious
to
shun
that
which
is
evill
.
When
thou
hast
sought
and
found
wisdome
,
the
Lord
bestowing
it
upon
thee
,
then
thou
shalt
both
know
and
judiciously
exercise
justice
,
and
all
good
courses
of
righteousness
and
Religion
.
Then
shall
counsell
preserve
thee
,
and
understanding
shall
keep
thee
,
and
deliver
thee
from
every
evill
path
.
Forsake
her
not
,
and
she
shall
preserve
thee
,
love
her
,
and
she
shall
keep
thee
.
I
cause
to
walke
in
the
way
of
righteousness
,
in
the
midst
of
the
paths
of
judgement
.
3.
It
directeth
a
man
what
to
do
,
and
what
to
leave
undone
:
where
to
go
,
and
where
to
stand
still
:
where
to
speak
,
and
when
to
be
silent
:
and
what
way
to
go
in
the
whole
course
of
his
Vocation
.
Ezra
.
8.22
.
Psal
.
19.11
.
1
Sam
.
18.5
.
By
the
Law
of
God
is
his
Servant
made
circumspect
.
Every
prudent
man
dealeth
with
knowledge
.
Thus
it
is
noted
of
David
a
most
religious
man
,
that
he
dealt
wisely
.
4.
It
refresheth
the
heart
with
sweet
delight
and
joyfulness
,
Prov.
3.17
.
&
24.13.14
.
Jer
.
3.10
.
establisheth
the
conscience
with
peace
and
tranquillity
.
Her
waies
are
waies
of
pleasantness
,
and
all
her
paths
are
peace
.
5
A
wise
man
shall
not
faile
of
safety
abroad
,
or
at
home
,
waking
or
sleeping
,
in
the
day
or
in
the
night
.
Prov.
3.23
,
24.
Thou
shalt
walke
in
the
way
safely
,
and
thy
foot
shall
not
stumble
:
When
thou
liest
down
thou
shalt
not
be
afraid
:
yea
,
thou
shalt
lie
down
,
and
thy
sleep
shall
be
sweet
.
Prov.
3.16
.
6.
Length
of
daies
is
in
the
right
hand
of
wisdome
,
and
in
her
left
hand
riches
and
honour
.
7.
Wisdome
is
an
Ornament
to
a
mans
person
and
actions
.
Eccl.
9.17
.
A
man
is
that
in
reputation
and
esteeme
,
that
he
is
in
wisdome
and
understanding
.
Discretion
is
the
luster
of
our
actions
.
Wisdome
makes
a
mans
face
to
shine
,
Eccl
8.1
.
Prov.
1.9
.
&
4.9
.
&
3.22
Prov.
20.18
.
Prov.
19
2.
Prov.
29.20
.
She
is
an
Ornament
of
grace
to
the
head
,
a
Chaine
to
the
neck
;
that
beautifieth
more
then
costly
Raiment
,
Pearles
,
or
precious
stones
.
8.
Every
thought
is
established
by
counsell
;
The
things
that
men
would
finish
with
good
and
comfortable
successe
,
they
must
begin
with
advice
and
deliberation
.
The
ignorant
,
rash
,
and
unadvised
,
do
oft
fall
short
of
their
purposes
,
are
fickle
and
inconstant
,
and
many
times
meet
with
ill
successe
in
the
good
things
they
take
in
hand
.
He
that
is
carried
with
passion
doth
often
stumble
:
onely
the
wel-advised
doth
walke
prosperously
.
Q
What
Motives
should
stirre
men
up
to
seek
Wisdome
?
Pro
.
16.16
.
A.
1.
How
much
better
is
it
to
get
wisdome
,
then
gold
?
and
to
get
understanding
,
rather
to
be
chosen
then
silver
?
Therefore
doth
the
Lord
command
us
to
grow
familiarly
acquainted
with
it
:
Prov.
7.4
.
Say
unto
wisdome
,
Thou
art
my
Sister
,
and
call
understanding
thy
Kinswoman
.
Prov.
15.14
.
&
7.18
.
2.
The
heart
of
him
that
hath
understanding
seeketh
knowledge
,
and
laboureth
diligently
for
increase
of
that
holy
wisdome
wherewith
he
is
already
endued
.
He
that
is
acquainted
with
the
state
of
his
own
soul
,
and
discerneth
how
needfull
and
precious
and
fruitfull
understanding
is
,
Prov.
18.5
.
will
not
content
himself
to
have
wisdome
in
his
eares
,
or
head
,
or
lips
,
but
layeth
it
up
in
his
heart
,
and
seeketh
to
increase
his
store
,
adding
daily
thereunto
,
by
hearkening
as
much
as
he
may
,
to
all
sound
and
wholesome
instructions
.
3.
Spirituall
understanding
of
Gods
holy
will
is
most
delightfull
.
My
Son
eate
thou
Hony
because
it
is
good
,
Prov.
24.13.14
.
and
the
Hony-combe
,
because
it
is
sweet
to
thy
palate
or
taste
.
So
shall
the
knowledge
of
wisdome
be
to
thy
soul
,
when
thou
haste
found
it
,
there
shall
be
a
reward
,
and
thine
expectation
shall
not
be
cut
off
.
Hony
and
other
food
,
though
most
delicious
,
is
earthly
,
and
the
delight
that
it
yeeldeth
is
but
sensuall
:
but
this
is
heavenly
,
and
so
is
the
consolation
that
it
worketh
.
A
beast
or
a
wicked
man
may
feed
on
the
best
corporall
food
,
and
feele
as
much
sweetnesse
as
the
worthiest
Christian
:
but
Gods
own
people
and
servants
have
a
peculiar
right
,
and
taste
a
spirituall
sweetnesse
in
heavenly
wisdome
.
There
may
be
in
Hony
and
other
bodily
delights
,
an
hurtfull
excesse
to
the
annoyance
of
those
that
surfet
of
them
:
but
in
heavenly
wisdome
,
with
the
unspeakable
joy
that
floweth
from
it
,
there
can
be
no
exceeding
,
but
alway
and
continually
the
more
the
better
.
The
pleasure
that
is
taken
in
meates
or
drinkes
is
momentaine
,
and
for
present
use
;
when
it
is
once
digested
in
the
stomack
the
taste
is
gone
:
but
the
sweetnesse
of
heavenly
wisdome
is
perpetuall
,
both
in
acquisition
and
use
in
this
present
life
,
and
more
aboundantly
in
the
life
to
come
.
4.
Much
folly
,
indiscretion
,
rashnesse
,
and
ignorance
doth
remaine
in
the
best
:
therefore
we
must
endeavour
more
and
more
to
be
enriched
with
this
heavenly
Treasure
.
To
which
end
we
must
receive
the
words
of
wisedome
with
all
readinesse
,
Prov.
2.1.2
.
Psal
.
119.97
,
98.
Prov.
9.8
,
9.
Joh
.
1.6
,
hide
the
Commandements
within
our
hearts
,
meditate
upon
the
Law
with
diligence
,
patiently
beare
the
word
of
admonition
,
carefully
observe
the
manner
of
Gods
proceedings
,
delight
in
the
company
of
the
wise
,
pray
continually
,
purge
the
heart
of
vanity
,
and
heartily
love
wisdome
.
CHAP.
III
.
Of
the
second
Property
of
a
godly
life
,
viz.
Exactnesse
,
Accuratnesse
or
Circumspection
.
What
is
thereby
signified
.
What
things
are
required
in
an
exquisite
life
.
What
the
especiall
furtherances
of
this
exquisitenesse
are
.
Sundry
Reasons
to
shew
the
necessity
of
an
accurate
or
circumspect
course
,
with
divers
necessary
helps
for
the
attaining
thereof
.
Q.
WHat
is
the
second
Property
of
a
godly
life
?
A.
It
must
be
exact
,
accurate
,
or
circumspect
.
Eph.
5.15
.
Penitissima
adhibita
consideratione
.
Beza
in
l.
Syrus
utitur
●ocabulo
{αβγδ}
quod
curiosam
diligentiam
cum
anxia
sollicitudine
conjunctam
significant
.
Chem
.
har
.
cap
.
1.
Luk
1.3
.
Summa
diligentia
aliquid
facere
.
Mat
.
2.7
,
8.
Beza
in
Luk
1.
Act.
22.3
.
sec.
Act.
18.25
,
26.
Act.
23
20.
&
24.22
.
&
26.5
.
1
Thes
5.2
.
Num
.
23.10
.
sept
.
Vise
Dunaei
.
prelect
.
in
Lysiam
.
pag
.
37.
The
course
of
Christianity
is
an
exquisite
course
,
and
strict
walking
.
Thus
much
the
word
used
by
the
Apostle
in
the
place
above-cited
,
doth
import
,
as
appeareth
by
other
places
where
it
is
found
,
It
seemed
good
to
me
(
saith
Luke
)
when
I
had
accurately
searched
all
things
.
So
Herod
enquired
diligently
of
the
wise
men
,
and
charged
them
to
search
exquisitly
and
most
diligently
for
the
Babe
.
And
Paul
professeth
he
was
brought
up
according
to
the
most
exact
manner
of
the
Law
.
Q.
In
what
other
Phrases
is
this
circumspect
course
commended
?
A.
It
is
implied
in
the
Phrases
of
walking
before
God
,
living
honestly
,
Gen.
17.1
.
Heb
.
13.18
.
Col.
1.10.11
.
and
walking
worthy
the
Lord
in
all
pleasing
.
Q.
What
things
are
required
in
an
exquisite
life
?
A.
It
must
be
exact
and
considerate
,
Deut
.
2.27
.
Deut
.
5.32
.
Prov.
4.27
.
2
Chro
.
34.2
.
Esa
.
30
21.
Deut
.
28.14
.
according
to
the
true
and
perfect
line
of
direction
,
the
Word
of
God
in
every
thing
great
and
small
,
so
that
a
man
goes
to
the
utmost
of
them
,
and
to
all
the
Rules
that
he
prescribes
.
A
circumspect
Christian
ordereth
his
waies
according
to
the
truth
,
avoiding
all
extremities
,
not
turning
aside
either
to
the
right
hand
or
to
the
left
.
Satan
cares
not
so
he
can
conquer
us
,
whether
it
be
by
curiosity
,
or
by
carelesnesse
:
whether
he
can
keep
us
out
of
the
Church
,
or
cast
us
out
by
our
own
conceits
:
whether
he
can
keep
us
so
cold
,
as
no
good
thing
greatly
affects
us
;
or
whether
he
can
make
us
boile
over
with
unbridled
zeal
,
that
because
we
cannot
have
all
the
good
we
would
,
Psal
.
119.9
.
we
will
refuse
a
great
deale
of
good
we
might
have
.
But
a
prudent
man
will
have
recourse
to
the
Word
of
life
,
and
frame
his
courses
according
to
that
Rule
.
His
Prayer
is
,
Psal
.
119.10
.
With
my
whole
heart
have
I
sought
thee
,
O
Lord
,
oh
suffer
me
not
to
erre
from
thy
Commandements
.
Willingly
he
would
not
tread
one
haire
breadth
out
of
the
way
,
or
runne
into
any
sinne
be
it
never
so
small
or
profitable
in
the
esteeme
of
the
world
.
2.
It
must
be
full
,
in
all
pleasing
,
and
fruits
of
holinesse
and
justice
:
Deut
.
5.32
.
Col.
1.10
.
Numb
.
14
24.
&
32.11
,
12.
Deut
.
1.36
.
Josh
.
14.8
,
9.14
It
must
go
to
the
utmost
of
every
command
.
A
circumspect
man
looks
round
about
him
,
and
so
ordereth
his
businesse
,
as
one
hinder
not
another
,
but
all
may
go
forward
;
and
so
saveth
one
commodity
,
as
another
be
not
lost
or
lie
in
hazard
.
So
a
circumspect
Christian
casteth
his
occasions
,
as
,
seeing
every
Christian
duty
is
enjoyned
him
,
he
hath
respect
to
Gods
Commandements
,
and
that
in
the
extremity
thereof
.
Duties
of
piety
shall
not
justle
out
duties
of
civility
:
nor
civill
duties
eate
out
duties
of
piety
:
but
as
one
hand
helpes
another
,
so
one
duty
shall
prove
fit
for
another
,
one
calling
forward
another
.
He
fears
as
,
the
committing
of
the
least
sinne
,
so
the
neglect
of
any
duty
of
piety
or
mercy
that
God
requireth
.
He
loathes
to
do
the
work
of
God
by
half
chare
:
2
Pet
.
1.5.6
,
7.
yea
,
he
looks
to
the
thriving
of
all
his
graces
.
He
will
walke
very
humbly
before
God
,
but
so
as
he
maintaine
his
joy
in
God
.
His
moderation
shall
not
dampe
his
zeal
:
Christ
is
said
to
work
grace
for
grace
.
Joh
.
1.16
.
the
meaning
is
,
for
every
grace
in
himself
,
he
hath
stamped
another
in
us
;
as
the
Seale
gives
print
for
print
in
the
Wax
,
Character
for
Character
:
and
as
the
Father
to
the
Son
,
Limb
for
Limb
,
and
member
for
member
:
so
Christ
to
his
Saints
.
He
works
grace
for
grace
,
that
is
,
as
he
himself
hath
the
whole
frame
of
grace
in
his
own
heart
,
so
all
that
are
borne
of
him
,
have
the
Image
of
God
perfectively
in
them
,
though
not
in
degree
.
D.
Prest
.
see
Exact
wa●k
.
Act.
18.25
.
2
Pet
.
1.5
.
Phil
.
2
12.
Eph.
5.15
,
16.
Heb
.
12.15
.
An
Action
cannot
be
good
except
all
be
good
in
it
.
Rom
.
12
2.
Joh
.
13.17
.
Phil
.
1.9.10
.
1
Chro
.
22.12
.
Psal
119.105
his
zeal
shall
not
out-runne
his
knowledge
.
His
providence
shall
not
lessen
his
faith
,
nor
his
faith
destroy
his
providence
:
He
will
use
the
meanes
that
God
offereth
,
but
rest
in
the
Lord
.
Peace
fitteth
him
for
trouble
,
and
adversity
prepares
him
to
live
in
peace
.
His
love
with
mens
persons
brings
him
not
into
love
with
their
sinnes
;
and
his
hatred
of
their
sinnes
,
impeacheth
not
his
love
of
their
persons
.
He
sheweth
mercy
without
folly
,
and
executeth
justice
without
cruelty
.
He
reverenceth
men
of
place
and
gifts
,
but
will
not
be
drawn
to
sinne
by
their
example
or
counsell
,
for
feare
of
their
displeasure
,
or
to
winne
their
favour
.
He
keepes
his
heart
in
an
holy
temper
and
disposition
to
obey
the
Lords
call
in
every
thing
,
and
to
do
whatsoever
he
requireth
,
and
that
in
the
highest
degree
he
is
able
,
to
the
least
jot
.
All
his
graces
runne
in
a
circle
,
move
,
strengthen
,
and
quicken
each
other
.
His
soule
is
fixed
upon
the
Lord
,
and
ever
moveth
as
he
goeth
before
it
.
Thus
he
is
busie
in
maintaining
his
heart
in
good
plight
,
exercising
all
his
graces
,
all
of
them
being
of
great
use
,
and
flowing
from
the
same
spirit
,
and
conscionably
cherishing
all
buds
,
and
blossomes
of
obedience
,
that
spring
from
those
severall
graces
.
3.
Exquisitnesse
imports
diligence
to
redeeme
,
seeke
,
observe
and
take
opportunities
of
doing
good
.
Walke
circumspectly
,
not
as
fools
,
but
as
wise
,
redeeming
the
time
,
because
the
daies
are
evill
.
A
circumspect
man
watcheth
all
occasions
for
his
own
good
and
advantage
,
and
if
they
be
offered
,
slips
them
not
:
So
a
circumspect
Christian
looks
round
about
him
,
and
thinkes
it
not
sufficient
to
take
occasions
of
grace
and
wel-doing
,
being
offered
,
but
will
seeke
them
;
yea
,
redeeme
them
with
double
diligence
.
The
thrifty
husband
,
Merchant
or
Tradesman
,
is
not
so
carefull
to
have
his
stock
employed
for
increase
,
as
the
wise
and
wary
Christian
is
to
employ
what
grace
he
hath
received
to
the
glory
of
God
,
the
good
of
others
,
and
his
own
spirituall
furtherance
and
advantage
.
He
is
grieved
if
at
any
time
he
overlooke
his
opportunity
,
and
by
losse
is
made
wise
,
more
narrowly
to
consider
and
observe
the
seasons
,
that
offer
themselves
for
the
doing
or
getting
of
good
.
There
is
no
time
,
state
,
condition
,
or
company
,
but
some
way
or
other
a
discreet
and
wary
dealer
in
the
course
of
Christianity
will
improve
it
to
his
own
behoofe
,
and
work
profit
out
of
it
for
the
good
of
his
own
soul
.
4.
Exactnesse
reacheth
to
the
manner
of
doing
,
as
well
as
to
the
thing
it selfe
to
be
done
.
A
circumspect
Christian
considereth
all
circumstances
that
belong
to
a
good
work
,
as
time
,
place
,
order
and
manner
of
doing
,
together
with
the
inward
affection
and
disposition
of
the
soul
,
and
is
carefull
that
all
may
be
right
.
5.
Exactnesse
must
be
constant
at
all
times
.
He
that
walkes
by
halves
or
by
fits
is
not
exact
.
Q.
What
are
the
speciall
furtherances
of
this
exquisitnesse
?
A.
1.
A
sound
knowledge
of
the
right
way
,
which
is
as
the
light
,
guiding
to
set
every
foot
safely
.
For
let
a
man
be
never
so
circumspect
and
wary
,
if
he
be
in
the
night
,
without
light
,
and
without
a
guide
,
he
can
never
walke
securely
and
safe
.
The
Word
is
the
Lanthorn
,
and
the
Commandement
is
the
light
.
In
the
darkenesse
of
this
world
,
the
Word
of
God
is
as
a
light
illuminating
our
eyes
,
and
shewing
the
true
way
wherein
we
ought
to
walke
,
that
we
turne
not
aside
into
by-pathes
,
or
dash
upon
the
rocks
of
humane
error
.
Pro
.
2.10
,
11.
When
wisdome
enters
into
the
soul
,
and
knowledge
delighteth
the
soul
,
then
shall
counsell
:
Understanding
shall
keep
thee
;
to
deliver
thee
from
the
way
of
the
evill
man
.
A
man
cannot
be
a
Practicioner
in
any
profession
except
he
know
it
:
much
lesse
in
the
profession
of
Christianity
.
2.
A
diligent
watch
and
care
to
prevent
sloath
and
keepe
from
all
extremities
.
We
are
apt
to
nap
in
our
businesse
,
or
step
into
extremities
,
on
the
right
hand
or
on
the
left
:
Either
to
neglect
good
,
or
to
cast
away
the
good
with
the
evill
,
and
refuse
them
both
;
either
to
deale
sleightly
in
the
work
of
God
,
or
to
make
conscience
where
we
should
not
.
We
are
all
generally
of
a
very
dull
and
drowsie
disposition
,
by
reason
of
that
lumpish
flesh
of
ours
;
by
meanes
whereof
it
cometh
to
passe
that
we
are
oft
sleeping
and
slumbering
,
be
we
never
so
carefull
and
diligent
:
yea
,
in
danger
oft
,
after
we
have
been
awaked
out
of
this
drowsie
and
deadly
sleep
,
to
fall
eftsoone
back
againe
into
the
same
,
if
we
keepe
not
a
constant
watch
over
our selves
and
our
souls
.
And
as
men
newly
awakened
by
some
suddain
fright
,
do
runne
up
and
down
they
know
not
whither
:
so
it
is
with
us
,
being
rouzed
from
security
,
we
are
ready
to
turne
aside
into
divers
by-paths
untill
we
returne
to
our
former
sluggishnesse
.
For
it
is
much
easier
to
passe
from
one
contrary
extreme
to
another
,
then
to
stand
fast
in
the
straight
way
that
leadeth
unto
life
.
Such
as
travell
in
slippery
paths
,
or
waies
troublesome
to
be
found
,
are
carefull
to
look
to
their
feet
,
observe
their
markes
and
turnings
:
so
must
it
be
with
him
,
that
will
travell
safely
through
the
slippery
and
dangerous
way
of
this
worlds
Wildernesse
.
3.
A
due
and
carefull
examination
of
our
affections
to
the
things
we
go
about
,
and
of
our
severall
actions
flowing
from
them
,
least
we
be
otherwise
unawares
overtaken
with
sinne
in
them
.
Ponder
(
saith
Solomon
)
the
paths
of
thy
feet
,
Prov.
4.26
.
that
thy
waies
may
all
be
ordered
aright
.
And
again
,
A
prudent
man
will
not
runne
on
head
,
but
will
consider
his
steps
.
And
if
he
have
regard
to
his
courses
,
Prov.
14.15
.
Gal
.
6.4
.
Nec
te
quasiveris
extra
.
●ers
.
Satyr
.
1.
he
cannot
be
regardlesse
of
his
heart
,
which
is
the
Fountaine
of
all
actions
good
and
evill
.
Let
every
man
prove
himself
,
and
try
his
work
,
before
he
set
upon
it
,
that
he
may
have
good
assurance
of
the
lawfulnesse
of
it
,
both
in
it selfe
,
and
in
regard
of
circumstances
,
and
manner
of
doing
.
A
bad
affection
may
marre
a
good
work
,
but
a
good
affection
cannot
justifie
an
evill
action
:
therefore
both
the
heart
and
act
must
be
brought
into
the
light
,
and
examined
by
it
.
To
this
duty
the
Apostle
seemeth
to
have
an
eye
,
when
he
prayeth
for
the
Philippians
;
Phil
.
1.10
.
that
they
might
try
things
that
differ
,
and
that
they
might
be
sincere
,
such
whose
hearts
and
workes
would
endure
the
light
of
the
Sunne
.
The
counsell
is
good
here
,
Looke
first
and
then
leape
:
see
the
ground
be
firme
,
and
then
tread
upon
it
safely
.
4.
An
holy
jealousie
and
suspicion
,
lest
the
heart
be
deceived
through
the
deceitfulnesse
of
sinne
.
The
most
simple-hearted
Christian
is
a
most
wary
man
,
suspecting
his
heart
,
least
it
should
be
drawn
aside
.
For
he
knoweth
sinne
lies
in
ambush
to
beguile
:
The
world
is
full
of
allurements
,
and
his
heart
is
ready
to
listen
unto
their
cunning
insinuations
,
which
maketh
him
to
look
to
his
waies
with
more
then
double
diligence
.
As
he
that
is
very
circumspect
for
the
world
,
is
most
suspicious
of
himselfe
,
least
he
be
over-seen
,
and
of
others
,
least
they
over-reach
and
beguile
him
:
so
one
that
is
most
circumspect
for
heaven
,
doth
suspect
himselfe
at
all
times
,
and
in
all
occasions
overlooke
his
heart
,
least
it
should
start
aside
,
and
turne
out
of
the
way
.
This
godly
jealousie
of
our selves
and
feare
of
our
infirmity
,
will
make
us
carefull
to
eschew
all
occasions
of
sinne
,
and
whatsoever
by
meanes
of
our
weakenesse
may
become
matter
of
evill
unto
us
.
For
as
those
that
know
themselves
to
be
of
a
weake
stomack
,
ready
to
take
check
at
such
meates
as
many
other
ordinarily
,
are
wont
to
digest
well
enough
,
are
very
chary
of
their
diet
,
and
carefull
to
forbeare
,
not
such
meates
onely
as
are
simply
unwholesome
,
but
even
such
also
as
they
suspect
or
suppose
to
be
of
hard
digestion
,
and
will
not
in
that
regard
so
well
accord
with
their
weakenesse
:
So
the
man
that
is
suspicious
of
himselfe
,
and
jealous
of
his
own
corruption
,
will
be
carefull
to
walke
warily
,
and
diligently
to
avoid
(
not
those
things
alone
that
he
seeth
and
knoweth
to
be
simply
evill
,
and
in
that
regard
prejudiciall
to
all
in
generall
,
)
but
even
those
things
also
that
,
though
indifferent
,
and
in
themselves
otherwise
not
unwarrantable
,
such
as
may
be
done
by
some
sometime
without
hurt
or
offence
,
yet
that
in
regard
of
the
strength
of
his
corruption
,
his
naturall
disposition
,
the
weakenesse
of
grace
in
him
,
and
his
pronenesse
to
slip
and
to
be
overtaken
in
them
,
may
in
that
regard
prove
dangerous
and
prejudiciall
to
him
in
particular
,
howsoever
others
might
without
danger
deale
with
them
.
Againe
,
this
holy
jealousie
makes
us
fly
from
all
appearance
of
evill
,
as
from
a
Serpent
.
Narrow
over-looking
is
the
best
meanes
to
keep
the
sloathfull
Servant
from
idlenesse
:
The
jealous
eye
of
the
Husband
warneth
the
Wife
to
shame
and
avoide
all
shews
of
unfaithfulnesse
.
And
this
is
the
effect
of
godly
selfe-jealousie
in
respect
of
sinne
,
and
whatsoever
carries
any
semblance
of
it
.
Further
,
this
jealousie
of
our
own
weaknesse
not
make
us
the
more
carefull
,
to
use
diligently
all
good
meanes
,
whereby
we
may
be
supported
and
strengthened
against
all
occasions
which
we
cannot
avoide
.
For
the
more
conscious
men
are
to
themselves
of
their
own
wants
,
the
more
diligent
are
they
wont
to
be
in
resorting
to
those
by
whom
their
wants
may
be
supplied
:
and
the
more
suspicious
we
are
of
our
own
infirmity
and
weakenesse
,
the
more
carefull
will
we
be
daily
and
hourely
to
repaire
unto
him
,
2
Tim
.
4.17
.
2
Cor
.
12.9.10
.
who
alone
is
able
to
confirme
and
strengthen
us
,
yea
,
who
is
able
so
to
enable
us
notwithstanding
our
weaknesse
,
that
his
power
and
might
shall
appeare
in
us
amiddest
our
feeblenesse
,
and
our
very
infirmity
shall
make
much
for
his
glory
.
And
surely
in
this
kinde
,
it
is
more
behovefull
for
a
man
to
be
somewhat
too
fearefull
and
heedy
,
then
to
be
a
little
too
confident
and
fool-hardy
:
to
take
notice
of
his
own
weaknesse
,
that
he
may
become
strong
,
then
while
he
thinketh
himselfe
strong
in
his
own
conceit
,
Prov.
28.24
.
to
prove
weake
.
Blessed
is
the
man
that
feareth
alwaies
.
5.
A
serious
consideration
of
Gods
continuall
presence
about
us
and
with
us
,
wheresoever
we
are
,
and
whatsoever
we
are
about
.
Psal
.
16.8
.
Psal
.
119.168
.
I
have
set
the
Lord
alwaies
before
mine
eyes
,
(
saith
David
:
)
for
he
is
at
my
right
hand
,
therefore
I
shall
not
fall
.
And
surely
it
would
be
a
notable
meanes
to
preserve
us
from
stepping
aside
:
if
we
could
at
all
times
remember
,
That
the
eye
of
the
Lord
doth
in
every
place
behold
the
evill
and
the
good
.
It
is
the
argument
that
Solomon
useth
to
the
incontinent
person
,
to
withdraw
him
from
his
loose
and
licentious
courses
;
Prov.
5.20.21
.
Why
shouldest
thou
delight
(
saith
he
)
in
a
strange
Woman
,
or
embrace
a
strangers
bosome
?
since
the
waies
of
a
man
are
before
the
eyes
of
the
Lord
,
and
he
pondereth
all
his
pathes
.
Yea
,
not
his
waies
alone
,
but
the
secret
motions
of
his
minde
,
and
the
inward
intentions
of
his
heart
,
Heb
.
4.12
.
Psal
.
139.2
.
●3
Prov.
15.11
.
they
are
all
naked
and
broken
up
,
as
the
inwards
of
a
Beast
that
is
cut
up
and
quartered
,
to
him
that
we
,
have
to
deale
with
.
And
it
is
the
Argument
that
Elihu
useth
to
disswade
and
deterre
men
from
wicked
practises
;
Job
.
34.21.22
.
Gods
eyes
are
upon
the
waies
of
man
;
and
he
eyeth
every
step
he
taketh
.
And
there
is
no
darknesse
,
nor
deadly
shade
,
that
can
shaddow
wicked
workers
from
his
sight
.
This
was
that
kept
David
in
compasse
:
Psal
.
1●9
.
168
.
I
have
kept
(
saith
he
)
thy
Precepts
and
thy
Testimonies
:
for
all
my
waies
are
in
thy
sight
.
As
all
Gods
Laws
in
his
sight
,
Psal
.
19.6
.
&
18.22
.
so
all
his
waies
in
Gods
sight
:
Gods
Laws
in
his
sight
by
dutifull
regard
;
his
waies
in
Gods
sight
,
through
his
all-seeing
presence
,
whereby
like
a
well-drawn
Picture
,
that
eyeth
each
one
in
the
roome
,
he
eyeth
in
that
manner
each
one
in
the
world
,
and
all
the
waies
of
each
one
,
as
if
his
eye
were
upon
none
but
them
.
6.
A
sixth
furtherance
of
this
holy
exactnesse
is
,
to
be
oft
sifting
and
and
examining
our selves
,
veiwing
and
surveying
our
hearts
and
our
lives
,
Prov.
4.26
.
taking
account
of
our selves
how
we
watch
and
how
we
walke
,
how
the
cause
standeth
between
us
and
God
.
Stand
in
awe
,
and
sinne
not
:
examine
your
hearts
on
your
beds
,
and
be
still
.
And
else-where
David
saith
of
himselfe
,
Psal
.
119.59
.
Psal
.
4.4
.
I
considered
my
waies
,
and
turned
my
feet
againe
to
thy
Testimonies
.
The
last
is
,
To
make
a
covenant
with
his
eyes
,
Prov.
4.25
.
Psal
.
119.
that
they
behold
not
vanity
.
Q.
What
Reasons
are
there
to
shew
the
necessity
of
this
exact
and
circumspect
course
?
A.
It
is
the
Commandement
of
God
,
that
we
should
walke
before
him
,
Indulgence
in
the
least
known
sinne
,
or
neglect
of
the
least
known
duty
,
when
men
will
not
forsake
it
,
it
makes
a
breach
between
God
and
them
:
as
amongst
friends
,
a
small
thing
whe●ein
neither
will
yeeld
,
may
cause
a
seperation
.
Psal
.
39.1
.
Zeph
.
2.1
.
Vis
.
Jun.
●rov
.
25.26
.
If
a
man
would
be
unspotted
of
the
world
,
he
must
be
exact
in
all
things
.
Jam
.
1.
ult
.
for
if
he
faile
but
a
little
the
world
will
blaze
his
name
all
over
.
1
Thes
.
4.12
.
1
●et
.
3.12.3
.
1
Cor
.
10.32
.
It
is
the
Rule
of
wisdome
that
commands
us
to
walke
exactly
,
and
he
is
the
wisest
man
that
comes
nearest
the
Rules
of
wisedome
:
as
he
is
the
best
writer
that
comes
nearest
his
Copy
.
Joh
11.8.9
.
1
Chro
.
22.13
2
Ch.
24.20
.
1
Reg
.
8.23
.
1
Thes
.
5.4.5
.
Si
aliorum
excutere
tenebras
fideles
debent
fulgore
suo
,
quanto
●i●u●
cacu●ire
ipsi
debent
in
pro●●●o
vita
institut●
.
according
to
all
the
Statutes
and
Ordinances
that
he
hath
given
in
Covenant
to
be
observed
by
us
:
And
we
for
our
parts
,
have
undertaken
to
serve
him
in
holinesse
and
righteousnesse
all
the
daies
of
our
life
,
and
without
stint
or
limitation
,
to
go
to
the
utmost
in
every
command
:
And
if
in
one
thing
we
obey
because
God
commandeth
,
and
he
hath
promised
it
,
why
not
in
this
also
?
2.
We
must
all
appeare
before
the
Throne
of
God
,
to
give
an
account
of
those
things
that
we
have
done
in
the
flesh
,
be
they
good
or
evill
.
At
the
day
of
judgement
men
must
give
an
account
of
every
idle
word
,
and
roving
thought
,
much
more
of
every
unwarrantable
action
;
have
we
not
cause
then
to
looke
heedfully
to
our
waies
?
Are
we
not
to
passe
a
strict
and
straight
judgement
,
wherein
every
secret
shall
be
made
open
,
and
in
which
it
shall
be
rewarded
?
And
shall
the
Devill
delude
us
,
or
the
wicked
world
make
us
believe
,
we
need
not
be
so
straight-laced
,
as
to
say
with
David
,
I
will
looke
to
my
waies
?
If
the
Lord
ponder
all
our
paths
,
ought
not
we
to
ponder
and
sift
them
them
againe
and
againe
?
3.
The
wicked
amongst
whom
we
live
are
ready
to
take
all
advantages
,
and
watch
for
our
haltings
,
both
to
harden
themselves
,
and
reproach
through
us
the
holy
and
pure
Religion
of
God
.
For
if
they
can
scorne
and
deride
the
servants
of
God
for
wel-doing
,
and
religious
actions
;
how
would
they
triumph
and
glory
in
the
falls
of
any
of
Gods
Worthies
?
Hence
was
the
exhortation
of
the
Apostle
,
Col.
4.5
.
Walke
wisely
towards
them
that
are
without
And
Phil
.
2.14
,
15.
Do
all
things
without
murmurings
,
and
disputings
:
That
ye
may
be
blamelesse
,
and
harmelesse
,
the
Sonnes
of
God
,
without
rebuke
,
in
the
middest
of
a
crooked
and
perverse
Nation
,
among
whom
ye
shine
as
lights
in
the
world
.
4.
The
way
to
Heaven
is
full
of
snares
,
crosses
,
and
dangers
,
by
reason
of
our
enemies
:
and
therefore
requires
all
our
diligence
,
either
to
avoide
them
,
or
wisely
to
step
over
them
.
We
can
be
very
wary
in
the
dangerous
waies
of
this
world
,
to
take
direction
or
company
,
and
Armour
,
and
the
day
light
to
further
us
:
And
why
not
in
this
way
to
Heaven
?
Besides
,
it
is
a
narrow
way
,
and
on
high
:
all
which
makes
it
the
more
perilous
to
decline
from
it
.
How
circumspect
had
he
need
to
be
,
that
walkes
upon
an
high
narrow
Rocke
,
or
sailes
betwixt
two
dangerous
Gulfes
?
where
it
is
as
perillous
to
slip
,
as
easie
to
turne
aside
,
and
both
at
hand
,
if
more
then
common
heed
be
not
taken
.
5.
This
strict
course
of
life
is
the
onely
safe
and
prosperous
way
.
Psal
.
119.6
.
Then
shall
I
not
be
confounded
,
when
I
have
respect
to
all
thy
Commandememts
.
Then
shalt
thou
prosper
,
if
thou
takest
heed
to
fulfill
the
Statutes
and
Judgements
,
which
the
Lord
charged
Moses
with
concerning
Israel
.
And
the
Reason
is
evident
,
Levit
.
26.2
,
12.
For
God
walketh
in
the
middest
of
them
that
keepe
his
Commandements
,
and
do
them
,
and
keepeth
Covenant
of
mercy
with
them
,
that
love
him
and
walke
in
his
Statutes
.
It
is
now
time
for
us
to
cast
off
the
workes
of
darknesse
,
ignorance
and
lust
,
and
to
put
on
the
Armour
of
life
,
Rom
.
13.12
.
For
the
night
is
farre
spent
,
and
the
day
is
at
hand
:
and
our
salvation
is
nearer
then
when
we
believed
.
Though
men
in
the
night
take
rest
,
and
sleep
unapparelled
,
not
passing
for
uncomelinesse
:
yet
in
the
day
they
go
out
to
labour
,
and
have
care
of
civill
decency
:
and
Christians
,
whose
night
is
past
,
who
live
in
the
peepe
and
breake
of
the
day
,
must
settle
themselves
as
is
beseeming
for
the
day
.
Againe
,
such
who
are
now
nearer
the
fruit
and
end
of
their
faith
and
love
,
such
must
be
more
diligent
in
the
works
of
them
:
for
the
end
of
every
thing
is
of
such
force
,
that
the
nearer
we
come
to
it
,
we
do
with
more
courage
and
diligence
ply
the
meanes
which
do
bring
unto
it
.
7.
In
the
way
of
obedience
there
is
much
comfort
and
joy
;
yea
,
the
pleasures
of
a
Crown
are
not
comparable
unto
it
,
Psal
.
138.5
.
Jer
.
6.16
.
for
the
Commandements
lead
unto
rest
,
and
he
that
walketh
in
them
,
shall
finde
peace
unto
his
soul
.
This
is
the
onely
excellency
of
a
Christian
.
Is
it
not
the
best
glass
that
shews
the
smallest
spots
:
the
brightest
light
,
that
shews
the
least
moates
:
the
finest
flesh
,
that
is
sensi●le
of
the
least
pricking
:
and
the
conscience
sensible
of
the
least
sin
or
falling
,
is
the
perfection
of
Christianity
.
8.
Sinne
is
the
disturber
of
conscience
;
the
onely
make-bate
that
sets
a
man
at
odds
with
God
,
at
contention
with
himselfe
.
From
whence
are
inward
frettings
,
disquietnesse
,
vexation
,
and
discontenment
;
but
from
our
lusts
?
From
whence
are
griefes
,
sorrows
,
feares
,
terrours
,
and
troubles
;
but
from
conscience
of
sinne
?
Look
what
force
any
allurement
or
inordinate
passion
hath
to
draw
us
into
sinne
,
of
such
power
is
that
sinne
unrepented
of
,
to
dazle
the
eye
of
faith
,
and
to
hinder
the
sight
of
Gods
free
love
and
mercy
towards
us
.
9.
The
dreadfull
relation
that
the
faithfull
stand
in
to
God
,
to
Christ
,
to
the
Holy
Ghost
,
to
the
Saints
;
doth
binde
them
to
walke
honourably
,
excellently
,
with
all
circumspection
,
keeping
themselves
pure
from
the
pollutions
of
the
flesh
,
and
evill
customes
of
the
world
.
For
they
are
the
Sonnes
of
God
,
who
is
holy
;
the
Members
of
Christ
,
who
is
pure
and
undefiled
;
the
Temple
of
the
Holy
Ghost
,
who
is
the
Sanctifier
of
the
elect
,
and
fellow
Citizens
of
the
Saints
,
who
are
called
unto
holinesse
.
Q.
How
should
a
man
stirre
up
himselfe
to
this
circumspection
?
A.
First
,
He
must
bewaile
his
former
ignorance
,
rashnesse
,
sloath
,
unadvisednesse
,
shame
himselfe
for
it
,
and
make
it
hatefull
.
How
have
I
erred
from
thy
Commmandements
,
neglected
wisdome
,
and
followed
the
corrupt
lusts
of
my
own
heart
,
passing
by
thy
holy
Precepts
,
as
a
strange
thing
.
Before
men
,
I
have
been
carefull
to
carry
my selfe
warily
,
that
I
might
not
incurre
disgrace
,
advantage
mine
adversaries
,
and
bring
trouble
upon
my
own
head
.
But
O
Lord
,
I
have
not
regarded
thy
presence
,
I
have
been
negligent
in
thy
service
,
wherein
all
diligence
and
circumspection
is
too
little
.
Many
times
I
have
been
drawn
away
with
the
pleasures
and
profits
of
this
world
,
oft
distempered
with
passions
,
,
not
seldome
hindered
with
sluggishnesse
,
that
I
have
altogether
served
Satan
,
or
wholly
left
thy
work
undone
.
And
if
at
any
time
I
have
gone
about
what
thou
requirest
,
how
slightly
have
I
done
it
,
with
what
remissenesse
of
heart
,
dulnesse
of
spirit
,
as
if
I
had
gone
about
some
dead
taske
,
to
which
I
was
not
obliged
by
any
duty
,
in
which
no
profit
could
be
reaped
,
no
pleasure
taken
.
If
my
Childe
or
servent
should
returne
such
duty
,
tender
such
service
to
me
,
that
am
a
worme
,
and
no
man
,
could
I
take
it
well
?
If
I
speake
,
and
they
stand
still
;
if
I
admonish
once
or
twice
,
and
they
shew
no
respect
,
how
am
I
moved
to
displeasure
?
how
do
I
take
on
as
grievously
wronged
?
O
Lord
,
I
am
ashamed
,
that
I
should
offer
that
hard
measure
unto
thy
holinesse
,
that
I
a
base
silly
creature
,
would
not
receive
at
the
hands
of
another
.
Secondly
,
He
must
quicken
himselfe
to
more
diligence
and
heedfulnesse
for
the
time
to
come
.
O
my
soul
,
thou
hast
too
long
been
in
security
,
been
indulgent
to
thy
corrupt
affections
,
and
foolishly
pursued
earthly
vanities
with
double
diligence
,
whilest
the
practice
of
Piety
and
Justice
hath
been
cleane
forgotten
,
and
almost
buried
in
oblivion
.
Now
therefore
awake
from
sleep
,
shake
off
sloath
,
consider
the
season
,
and
with
speciall
labour
redeeme
the
opportunities
that
through
carelesnesse
have
overslipped
thee
.
The
darkenesse
is
past
,
and
the
light
is
risen
,
addresse
thy selfe
to
the
work
of
the
day
.
Behold
,
the
Lord
calleth
thee
to
labour
,
to
make
haste
to
runne
the
race
of
his
commandements
,
why
sittest
thou
idle
,
and
knittest
delaies
?
The
work
it selfe
is
easie
,
pleasant
,
and
honourable
;
the
recompence
of
reward
unspeakable
and
glorious
.
To
be
industrious
in
petty
matters
,
exact
in
trifles
,
and
carelesse
or
slacke
in
this
of
the
greatest
worth
,
is
the
most
egregious
folly
.
Looke
upon
the
men
of
this
world
,
how
do
they
observe
their
Marts
,
Faires
,
Tearmes
;
what
lets
and
impediments
do
they
breake
through
for
that
purpose
?
By
their
wisdome
and
forwardnesse
be
thou
incited
to
shew
more
circumspection
in
matters
of
singular
importance
.
It
is
the
Lord
thy
Creatour
,
thy
Saviour
,
thy
Gloryfier
that
demands
thy
service
:
he
that
made
thee
of
Nothing
,
hath
bought
thee
with
a
Price
,
will
Crown
thee
with
immortality
;
he
it
is
that
calleth
upon
thee
to
serve
him
with
intention
.
The
work
is
his
,
the
advantage
thine
own
.
The
worthinnesse
,
soveraignty
,
and
exceeding
love
of
the
Commander
,
the
dignity
of
the
Work
,
the
excellency
and
greatnesse
of
the
reward
:
all
these
do
challenge
of
thee
,
the
most
exquisite
care
,
paines
,
and
diligence
,
that
can
possibly
be
imagined
.
Rectus
is
est
qui
se
non
intorquet
aut
inflectit
,
nec
ut
loquuntur
,
servi●
foro
&
tempori
sed
Deo
&
conscientiae
:
qua
uquam
interim
nihil
vetet
●um
qui
servit
Deo
&
conscientiae
,
servire
fere
&
tempori
,
quando
id
fit
sine
detremento
gloriâ
Dei
&
conscientiae
.
O
my
soul
,
all
that
thou
hast
,
yea
,
ten
thousand
times
more
then
thou
canst
repay
,
thou
owest
to
the
Lord
:
and
what
canst
thou
render
lesse
for
shame
,
then
a
ready
cheerfull
willingnesse
to
do
him
faithfull
service
in
all
things
,
all
the
daies
of
thy
life
?
Thirdly
,
He
must
fly
unto
God
by
Prayer
,
intrearing
him
to
work
our
hearts
to
this
holy
circumspection
at
all
times
.
O
my
God
,
I
am
fully
purposed
by
thy
grace
,
to
cleave
unto
thy
Testimonies
for
ever
,
and
exactly
to
runne
the
race
of
thy
Commandments
:
keepe
(
I
pray
thee
)
this
resolution
hot
and
lively
in
my
breast
,
and
direct
my
feet
in
thy
pathes
,
that
I
tread
not
aside
,
stumble
not
in
the
way
.
Of
my selfe
I
have
no
power
to
stand
,
or
to
preserve
any
sparkle
of
thy
Spirit
glowing
in
my
heart
;
I
beseech
thee
,
that
hast
put
this
motion
into
my
minde
,
confirme
and
establish
me
therein
,
unto
the
end
.
CHAP.
IV
.
Of
the
third
Property
of
a
godly
life
,
viz.
Uprightnesse
.
What
things
are
comprehended
under
it
.
What
conformity
of
the
heart
,
to
the
will
of
God
implies
.
Reasons
to
perswade
thereunto
.
The
effect
or
tokens
of
Uprightnesse
;
with
the
meanes
for
the
attaining
thereof
.
Q.
WHat
is
a
third
Property
of
a
godly
life
?
A.
It
must
be
upright
or
straight
,
Two
words
translated
uprightnesse
.
{αβγδ}
and
{αβγδ}
It
comes
of
a
Verbe
that
signifies
to
go
straight
,
Prov.
15.
●1
.
1
Sam
.
6.12
.
Upright
is
a
Title
given
to
God
,
Eph.
26
7.
Psal
.
2.15
.
Eccl.
12.10.11
.
Psal
.
19.12.8
.
Psal
.
5.8
.
Psal
.
119.137
.
Eno
.
15.26
.
Deut
.
6.18
.
Psal
.
33.1
.
Prov.
29.10
.
Psal
.
107.7
.
Descret
.
p.
prima
.
Dist.
3.
Lavat
.
in
Job
hom
.
2.
cap
1.
p.
1.
1
Joh
.
3.22
.
Joh
.
8.29
.
Rom
.
12.1
.
1
Thes
.
4.1
.
Deut
.
6.18
.
Exo
.
15.26
.
{αβγδ}
Mic
.
7.2
.
Iob
.
33
3
{αβγδ}
Numb
.
23.13.10
.
{αβγδ}
Reg
.
3.6
.
for
the
word
of
the
Lord
is
uprightnesse
,
his
Judgments
are
right
or
straight
;
the
man
that
walketh
in
them
,
is
right
or
upright
.
A
straight
way
is
shortest
betwixt
the
bounds
or
points
:
The
word
of
God
,
leading
directly
to
Heaven
is
right
or
straight
;
and
they
that
walke
according
unto
it
,
are
said
to
walke
uprightly
.
And
here
it
may
be
noted
,
that
to
do
what
is
right
in
the
sight
of
the
Lord
,
Exo
.
15.26
.
and
what
is
pleasing
in
his
sight
,
are
in
substance
one
and
the
same
,
and
so
it
is
translated
by
the
Seventy
,
To
prepare
his
heart
to
seek
God
,
2
Chro
.
9.3
.
&
17.6
.
&
12.25
.
&
13.18
.
&
21.9
.
So
Judg
.
14.3
,
7.
1
King
.
9.12
.
2
Chro
.
30.4
.
Jer
.
18.4
.
Dan
.
4.24
.
Numb
.
23.20
.
Job
,
1.38
.
&
2.3
.
Job
was
an
upright
man
.
Q.
What
things
are
comprehended
under
uprightnesse
?
Psal
.
7.10
.
Psal
.
11.2
.
Psal
.
119.7
.
Psal
.
32.11
.
&
36
10.
&
64.10
.
&
94.15
.
&
125.4
.
Psal
.
25.8
.
Borrhaus
in
Job
.
1.
Prov.
14.2
.
&
15.21
.
{αβγδ}
Prov.
29.27
.
Psal
.
37.14
Isa
.
33.14
,
15.
Isa
.
26.7
.
Prov.
15.21
.
Psal
.
94
15
The
upright
shall
follow
after
it
.
Psal
7.37
.
Jam
.
1.8
.
Prov.
21.8
.
Psal
.
125.4
,
5.
Prov.
2.13.15
.
&
14.11
.
A.
1.
An
holy
conformity
of
heart
and
soul
to
the
will
and
pleasure
of
God
.
It
is
said
of
David
,
Psal
.
109.7
.
He
walked
with
God
in
uprightnesse
of
heart
.
God
saveth
the
upright
in
heart
.
The
ungodly
shoot
privily
at
the
upright
in
heart
.
And
so
we
reade
,
Shout
for
joy
all
ye
that
are
upright
in
heart
.
Good
and
upright
is
the
Lord
,
his
will
the
most
certaine
rule
of
equity
and
rectitude
:
and
then
are
our
hearts
upright
,
when
they
stand
in
an
holy
conformity
to
the
good
pleasure
of
God
.
2.
A
conversation
or
course
of
life
agreeable
to
the
wor●d
,
in
that
Vocation
,
or
Calling
wherein
the
Lord
hath
placed
us
.
He
that
walketh
in
his
uprightnesse
feareth
the
Lord
He
that
is
upright
in
the
way
,
is
abomination
to
the
wicked
.
He
that
speaketh
〈◇〉
uprightly
,
shall
dwell
with
the
everlasting
burning
.
This
is
expressed
by
the
phrase
of
going
aright
.
Gal
.
2.14
.
Heb
.
12.13
.
Prov.
4.26
.
3.
An
universall
and
constant
cleaving
to
the
Lord
,
notwithstanding
all
occurrences
that
might
divert
or
turne
us
out
of
the
way
.
An
upright
heart
,
called
a
fixed
or
established
heart
,
is
opposed
to
a
double
minde
,
which
is
unstable
and
inconstant
:
to
a
crooked
heart
that
steppeth
aside
from
the
holy
Commandement
.
1
Cor
.
15.58
.
Col.
1.23
.
Q.
What
is
implied
in
the
conformity
of
heart
to
the
will
of
God
?
1
Chro
.
29.17
.
{αβγδ}
Deut
9.5
.
{αβγδ}
.
1
Tim
.
5.21
.
Psal
.
1
9.28
.
Cant
1.4
.
r
cteititudibu●
diligunt
t●
,
i
.
a
more
forti
&
vehementi
,
qui
caret
salebrias
pravitatibus
,
ut
R.
Solomon
Explicat
.
Bux
.
Lexic
.
Verb
.
Deut
.
12.28
.
{αβγδ}
Act.
21.
Ezra
.
7.8
,
9
,
10.
A
right
end
never
hath
a
crooked
rule
leading
unto
it
.
He
that
hath
a
right
end
,
will
go
by
a
straight
rule
.
●sal
.
24.4
.
For
this
cause
Israel
was
called
Jeshur
Deu●
.
32.15
.
&
33.5.26
.
Isa
.
44.2
.
because
this
was
the
thing
,
which
is
required
in
every
true
Israelite
.
A.
1.
An
holy
disposition
of
minde
,
will
and
affection
,
bending
themselves
to
the
good
pleasure
of
God
,
approving
,
affecting
,
exercising
readily
whatsoever
he
requireth
.
2.
A
godly
fervency
of
heart
,
which
maketh
that
in
choosing
and
embracing
good
things
,
it
be
equally
more
slacke
or
strong
,
as
the
goodness
of
the
thing
shall
be
greater
or
lesser
.
Thus
an
upright
heart
doth
bend
his
force
and
strength
more
to
performe
duties
of
holiness
to
God
,
then
to
discharge
duties
towards
men
.
3.
An
upright
minde
,
in
all
his
purposes
and
actions
,
doth
aime
directly
at
the
right
end
,
by
and
just
approved
meanes
.
His
eye
is
set
stedfastly
upon
the
marke
,
and
will
not
be
removed
from
it
.
The
discription
of
an
upright
man
,
may
be
taken
out
of
the
Psalmest
in
other
words
;
He
hath
cleane
hands
,
and
a
pure
heart
,
and
hath
not
lift
up
his
soul
unto
vanity
.
Q
What
Reasons
may
be
alledged
to
perswade
to
uprightnesse
?
P●ov
11.20
.
1
Chro
.
2●
.
17
Prov.
15
8.
{αβγδ}
Psal
97.11
.
Psal
.
32.11
.
Psal
.
64.10
.
&
112.4
.
The
end
of
the
upright
is
peace
.
P
al.
37.37
Job
.
8.6
,
7.
Psal
.
35.23
,
24.
Psal
17.7.3
.
His
countenance
doth
behold
the
upright
,
Ps.
11.7
.
A.
1.
God
that
trieth
the
hearts
,
hath
pleasure
in
uprightnesse
,
and
gratiously
tendereth
the
service
that
cometh
from
a
willing
minde
,
uprightnesse
is
chiefly
required
,
most
highly
esteemed
,
principally
commended
in
the
Saints
.
The
Offerings
of
a
straight
heart
are
free
and
voluntary
,
which
shall
finde
wished
acceptance
and
respect
.
2.
Light
is
sowen
for
the
righteous
,
and
joy
for
the
upright
in
heart
.
They
shall
reape
it
,
though
for
a
time
they
be
in
affliction
.
Comfort
and
joy
is
reserved
after
trouble
,
though
it
be
hidden
for
the
present
,
as
Seed
in
the
ground
,
which
will
spring
and
ripen
.
Nay
,
the
upright
are
called
upon
to
rejoyce
in
all
conditions
,
it
being
a
comely
thing
in
them
,
to
set
forth
the
high
acts
of
God
,
and
sing
of
his
praise
.
3.
God
will
not
cast
off
the
upright
,
nor
leave
his
soul
in
adversity
.
If
thou
wert
pure
and
upright
,
surely
now
he
would
awake
for
thee
,
and
make
the
habitation
of
the
righteous
prosperous
.
He
will
make
it
known
that
he
doth
regard
thee
:
and
though
thy
beginning
be
small
,
yet
thy
latter
end
shall
greatly
increase
.
4.
The
Word
of
the
Lord
doth
alwaies
good
to
them
that
walke
uprightly
.
The
instructions
will
sinke
into
the
heart
,
and
the
promises
cheere
and
revive
it
.
5.
The
integrity
of
the
upright
shall
guide
and
preserve
them
,
that
is
,
shall
procure
good
direction
from
the
Lord
,
both
for
his
service
,
and
their
own
happinesse
,
Mic
.
2.7
.
Recte
viventibus
omnia
bo●●
denunciam
Dr.
The
upright
shall
dwell
in
the
land
,
Prov.
2.21
.
Psal
.
25.2
.
Prov.
11.3
.
The
secret
of
the
Lord
is
with
the
upright
,
Prov.
3.32
.
Prov.
2.7
.
Psal
.
125.4
.
1
Sam
.
12.23
.
Psal
.
26.11
.
&
27.11
.
with
Esa
.
40.4
.
Esa
.
33.14.15
,
16.
and
make
them
tractable
to
follow
the
same
.
Contrary
to
this
is
the
condition
of
the
perverse
and
crooked
,
who
are
not
led
with
uprightnesse
,
but
carried
headlong
with
lusts
,
and
therefore
misled
by
the
same
to
their
undoing
.
For
thus
standeth
the
opposition
,
the
integrity
of
the
upright
shall
guide
them
in
the
way
,
and
so
preserve
them
:
but
the
frowardnesse
of
the
wicked
will
keepe
them
from
the
way
,
and
so
destroy
them
.
6.
They
may
boldly
pray
,
and
the
Lord
will
hear
them
.
Psal
.
25.21
.
Let
integrity
and
uprightnesse
preserve
me
,
for
I
hope
in
thy
Word
.
7.
The
Lord
will
be
the
Shield
and
defence
of
the
upright
in
this
life
,
and
their
Crown
and
Glory
in
the
life
to
come
.
Psal
.
7.10
.
God
saveth
the
upright
in
heart
.
8.
The
path
of
uprightnesse
,
is
even
,
plaine
,
straight
,
good
,
and
leadeth
the
next
and
shortest
way
to
Heaven
that
may
be
,
therefore
the
Saints
pray
,
Let
thy
good
spirit
bring
me
into
the
Land
of
uprightnesse
,
Psal
.
45.7
.
9.
He
that
is
upright
in
the
way
shall
dwell
with
the
eternall
burning
,
and
not
be
consumed
,
By
an
unblameable
life
we
cannot
merit
Heaven
:
but
the
just
and
faithfull
may
expect
,
and
shall
obtaine
by
grace
,
the
free
promises
of
God
.
The
Lord
will
admonish
such
with
feares
,
as
give
themselves
to
all
manner
of
sinne
and
wickednesse
:
but
as
for
them
that
love
and
follow
uprightnesse
he
agrees
with
them
well
enough
.
The
upright
shall
dwell
in
his
presence
Psal
.
140.15
.
In
the
Mountaine
of
his
holinesse
.
Psal
.
15.2
.
He
that
walketh
uprightly
shall
never
be
moved
.
The
Lord
stiles
himselfe
a
consuming
fire
,
least
his
Majesty
and
Power
should
be
contemned
:
yet
whosoever
he
be
that
draw
near
unto
him
,
with
a
true
desire
to
please
him
,
he
shall
feele
by
the
effects
,
that
there
is
nothing
more
sweet
and
amiable
then
his
presence
.
10.
Another
Reason
may
be
taken
from
the
miserable
condition
of
them
that
be
crooked
and
perverse
:
for
their
sinnes
are
uncovered
,
their
persons
hated
,
their
hope
shall
perish
,
and
their
end
be
most
accursed
.
11.
The
blessing
of
God
is
extended
to
the
Generation
of
the
upright
,
and
their
Posterity
.
The
Tabernacle
of
the
upright
shall
flourish
,
Prov.
14.11
.
Psal
.
112.2
.
Q.
What
are
the
effects
or
tokens
of
uprightnesse
?
A.
They
are
many
,
amongst
which
,
these
are
some
speciall
.
1.
Universality
.
An
heavenly
disposition
of
heart
,
whereby
we
are
affected
to
love
all
good
,
and
hate
all
evill
according
to
the
nature
and
degree
thereof
,
and
to
have
respect
universally
,
Prov.
16.7
.
1
Reg
.
9.4
.
&
8
61.
Mat
.
23
23
,
24
Psal
.
110.6
.
●
,
101.128
.
2
King
23.25
.
1
Chro
.
29.17
.
Job
.
23.10
.
&
27.10
.
Psal
.
7.10
,
11.
Job
.
3.23
.
Psal
.
78.36
,
37
Psal
.
119.112.117
.
not
equally
to
every
Commandement
.
An
honest
heart
mainly
desires
to
please
God
in
matters
of
justice
and
judgment
,
and
then
to
be
faithfull
in
every
circumstance
,
pinne
,
hoofe
and
naile
.
The
upright-mans
assurance
and
resolution
is
this
;
Then
shall
I
not
be
confounded
,
when
I
have
respect
to
all
thy
Commandements
.
2.
Hatred
of
sinne
more
in
our selves
,
then
in
others
,
and
love
of
good
in
others
,
as
in
our selves
.
Home-bread
sinne
is
most
hatefull
,
because
most
hurtfull
to
the
soul
,
pernicious
to
our
state
,
dishonourable
to
God
:
but
good
is
lovely
in
all
men
,
because
it
proceeds
from
God
;
and
whose
heart
is
right
with
God
,
he
cannot
but
rejoyce
to
see
his
Name
glorified
by
whomsoever
.
3.
Delight
in
the
the
most
High
at
all
time
,
in
all
conditions
,
prosperity
and
adversity
,
evill
report
,
and
good
report
,
making
God
the
stay
of
our
souls
when
trouble
oppresseth
,
fearing
before
him
in
prosperity
,
and
performing
the
vowes
which
we
made
in
adversity
.
It
is
a
double
and
crooked
heart
that
starts
aside
,
and
varieth
in
obedience
according
to
outward
conditions
,
that
goeth
forward
or
backward
,
on
this
side
and
on
that
,
as
occasion
requireth
:
the
upright
is
resolved
of
his
way
,
and
doth
breake
through
all
lets
and
barres
whatsoever
may
be
cast
before
him
in
his
journey
.
A
wicked
man
hardneth
his
face
:
but
as
for
the
upright
he
directeth
his
way
.
Prov.
21.29
.
As
the
ungodly
is
obstinate
in
evill
:
so
is
the
upright
constant
in
piety
,
and
will
not
be
removed
from
it
.
4.
Thankefulnesse
for
mercies
received
.
Psal
.
33.1
.
An
honest
and
good
minde
is
no
lesse
carefull
to
returne
praise
for
graces
and
good
things
received
,
then
to
begge
the
supply
of
what
is
wanting
.
This
is
the
study
of
the
faithfull
,
in
which
they
most
diligently
apply
themselves
,
to
set
forth
the
goodnesse
,
Power
,
To
be
upright
is
to
stand
as
it
were
in
Gods
presence
,
as
one
of
the
words
doth
signifie
.
2
Cor
.
13.7
.
Isa
.
57
2.
Prov.
8.9
.
Isa
.
26.10
.
&
30.10
.
&
59.14
.
2
Sam
.
15.3
.
Amos
3.10
.
1
Cor
.
4.3
,
4.
As
Job
saith
,
I
will
approve
my
waies
in
his
sight
.
Job
.
13.15
,
16.
Psa
.
16.8
.
Riches
,
and
Mercy
of
the
Lord
vouchsafed
unto
them
.
5.
Respect
of
Gods
approbation
more
then
of
the
applause
of
men
,
resting
contented
that
we
are
allowed
of
him
,
though
disesteemed
in
the
world
.
A
good
heart
regardeth
not
much
what
men
think
or
say
,
so
God
be
well
pleased
.
I
passe
little
to
be
judged
of
mans
judgement
,
yea
,
I
judge
not
my selfe
.
As
we
were
allowed
of
God
to
be
put
in
trust
with
the
Gospel
,
even
so
we
speake
,
not
as
pleasing
men
,
but
God
,
who
trieth
our
hearts
.
Let
the
world
fawne
or
frowne
,
speake
faire
or
revile
,
be
quiet
or
persecute
,
all
is
one
;
a
faithfull
man
will
go
forward
in
his
good
course
,
neither
starting
aside
,
nor
turning
backe
And
therefore
is
in
some
measure
alike
in
all
places
.
Psal
.
19.168
.
&
18.22
.
2
Cor
.
12.19
.
2
Cor
.
2.17
.
2
Cor
.
4.2
.
2
Cor
.
7.12
.
Job
31.1
.
Prov.
16.17
.
Psal
.
141.4
,
5.
Prov.
15.19
.
.
For
the
heart
that
is
well
directed
seeketh
Heaven
and
not
earth
;
the
favour
of
God
,
not
the
faire
countenance
of
men
;
rest
in
the
world
to
come
,
not
peace
in
this
vale
of
misery
:
and
thus
minding
his
home
prepared
in
Heaven
,
he
goeth
on
his
race
,
not
regarding
how
little
his
service
is
esteemed
by
earthly
men
.
6.
An
honest
and
upright
Christian
is
carefull
to
shunne
all
appearances
,
occasions
and
provocations
unto
sinne
,
willing
to
suffer
admonition
and
rebuke
,
and
constant
in
the
use
of
all
meanes
of
grace
that
he
might
grow
therein
,
7.
To
the
upright
,
who
are
diligent
,
the
hardest
things
are
easie
.
Q.
How
should
we
labour
for
uprightnesse
?
Prov.
15.21
.
Mat
.
16.6.12
.
Prov.
15.21
.
A.
1.
The
minde
must
be
truly
informed
with
the
knowledge
of
the
truth
.
Right
affections
require
sound
judgement
and
true
understanding
.
Corrupt
Doctrine
is
as
sowre
leaven
,
that
doth
infect
the
whole
lumpe
.
If
the
understanding
that
should
governe
the
inferiour
powers
of
the
soul
,
be
perverted
with
errour
,
the
affections
must
necessarily
move
out
of
order
,
and
runne
amisse
.
He
can
never
shoot
straight
that
takes
his
aime
contrary
.
2.
Thorny
cares
,
vaine
pleasures
,
sinfull
delights
must
be
stocked
and
digged
out
of
the
heart
,
weeds
will
grow
of
themselves
,
good
Corne
requires
tillage
.
Perversenesse
will
increase
of
it selfe
,
but
uprightnesse
will
not
prosper
if
the
heart
be
not
ploughed
up
.
Jer
.
4.4
.
3.
The
word
of
truth
,
which
is
that
immortall
Seed
,
whereby
we
are
begotten
,
and
transformed
into
the
Image
of
God
,
must
be
effectually
received
,
kindly
planted
,
and
soundly
rooted
in
the
heart
and
conscience
.
The
Word
is
a
word
of
uprightnesse
or
rectitude
;
and
the
heart
seasoned
and
regulated
by
it
,
must
needs
be
right
in
the
sight
of
God
.
Therefore
to
conscionable
hearing
the
Word
of
God
,
religious
meditation
must
be
joyned
,
that
what
is
learned
might
be
well
digested
,
and
we
changed
into
the
similitude
of
it
.
4.
The
word
of
God
truly
embraced
,
doth
enflame
the
heart
with
an
ardent
desire
to
walke
with
God
in
all
duties
of
holinesse
and
righteousnesse
.
2
Cor
.
5.13
.
5.
Society
and
fellowship
with
the
faithfull
is
a
signe
of
uprightnesse
,
and
a
meanes
of
continuance
,
and
increase
therein
.
For
he
that
setteth
his
heart
upon
Heaven
,
will
be
carefull
to
draw
on
and
encourage
his
Companion
in
the
same
way
.
Prov.
29.10
.
Coales
laid
together
do
kindle
each
other
,
and
preserve
heate
the
longer
:
so
it
is
with
the
faithfull
linked
together
in
holy
Communion
.
Q.
How
should
a
man
stirre
up
himselfe
to
labour
after
uprightnesse
?
A.
First
,
he
must
finde
out
,
lament
,
and
shame
himselfe
for
the
stubbornesse
of
his
heart
,
and
perversnesse
of
his
waies
.
Ah
,
the
frowardnesse
of
my
heart
;
how
crooked
have
my
waies
been
in
the
sight
of
the
Lord
?
I
have
regarded
vanity
,
and
turned
aside
from
the
holy
Commandement
;
doted
upon
transitory
pleasures
and
profits
,
undervaluing
,
neglecting
the
true
Treasure
.
The
streame
of
mine
affections
have
runne
full
saile
to
that
which
is
little
worth
,
worthy
to
be
trampled
under-foot
:
but
ebbe
to
that
which
they
should
covet
and
affect
above
measure
.
If
the
members
of
my
body
were
crooked
and
deformed
;
my
mouth
,
face
,
eyes
drawn
awry
or
squint
;
if
one
part
did
swell
,
another
wither
and
pine
away
,
I
should
esteeme
it
an
heavy
crosse
:
But
t●e
lamenesse
,
distemper
,
crookednesse
of
the
soul
is
much
more
dangerous
and
evill
,
as
in
it selfe
it
is
more
excellent
then
the
body
.
If
in
a
journey
I
chance
to
strike
out
of
the
way
,
or
fetch
compasse
about
,
when
I
might
have
gone
a
shorter
cut
,
how
am
I
grieved
at
it
,
and
bewaile
my
ignorance
that
I
knew
not
,
or
negligence
,
that
I
enquired
not
the
right
way
?
But
in
the
course
of
Christianity
I
have
not
spared
to
turne
aside
and
step
out
of
the
right
path
,
though
to
my
great
hindrance
and
losse
:
By
pleasures
,
lusts
,
passions
I
have
been
led
up
and
down
I
know
not
whither
;
for
feare
or
favour
I
have
been
drawn
into
by-pathes
,
to
the
great
prejudice
of
inward
peace
.
Oh
,
how
long
have
I
erred
from
thy
Commandements
?
Secondly
,
we
must
stirre
up
our selves
to
walke
more
warily
and
uprightly
before
God
.
I
have
too
long
wandered
and
gone
astray
like
a
lost
Sheepe
,
but
now
I
will
keepe
the
Testimonies
of
my
God
.
Psal
.
19.8
.
For
the
Commandements
of
God
are
right
,
leading
the
straight
way
to
life
,
that
life
which
deserves
the
Name
of
life
,
even
eternall
life
.
The
Traveller
aimes
the
next
way
to
his
journeys
end
:
No
wise
man
will
step
one
foot
willingly
out
of
the
way
to
Heaven
.
If
our
limbes
be
crooked
,
we
omit
nothing
that
art
or
exercise
can
do
to
set
them
straight
:
and
shall
not
I
take
care
to
rectifie
my
soul
,
and
bring
it
into
right
order
?
Let
the
wicked
walke
after
their
own
inventions
,
and
trample
the
Law
of
God
under-feet
,
Psal
.
119.126
,
127.
the
more
I
esteeme
it
to
be
right
,
and
will
be
carefull
to
conforme
my
heart
and
waies
according
to
the
prescription
.
Thirdly
,
As
all
resolutions
must
be
grounded
upon
Gods
grace
,
so
we
must
fly
unto
God
by
earnest
Prayer
to
be
established
and
enabled
thereunto
.
O
Lord
I
know
there
is
no
other
rule
of
life
,
then
thy
Word
,
in
which
thou
hast
declared
thy
will
,
Psal
.
119.80
.
and
I
am
fully
purposed
to
be
guided
thereby
:
I
pray
thee
keepe
me
by
thy
Spirit
,
that
I
decline
not
from
it
into
errour
or
sinne
.
Order
my
steps
by
thy
Word
,
that
no
iniquity
have
dominion
over
me
.
Greft
thy
Law
in
my
heart
,
Psal
.
119.133
.
Psal
.
37.31
.
1
Reg
.
8.58
.
that
my
feet
may
not
slide
.
It
is
thy
free
promise
,
that
thou
wilt
leade
thy
people
in
the
way
that
they
should
choose
,
make
good
thy
Covenant
unto
thy
servant
,
who
is
devoted
to
thy
feare
.
CHAP.
V.
The
fourth
Property
of
a
godly
life
,
viz.
Integrity
or
Perfection
;
What
is
thereby
signified
.
Thirteen
Reasons
to
perswade
thereunto
.
The
effects
or
tokens
of
Integrity
,
with
the
meanes
how
it
is
to
be
attained
,
and
preserved
.
Q.
WHat
is
the
fourth
Property
of
a
godly
life
?
{αβγδ}
translated
{αβγδ}
1
Reg
.
8.6
15.
&
11.4
.
&
1.3.14
.
2
King
.
20.3
.
1
Chro
.
28.9
.
2
Chro
.
18.17
.
{αβγδ}
Isa
.
38.3.11
.
Deut
.
18.13
.
Gen.
17.1
.
Psal
.
15.2
.
&
37.37
.
&
119.1
.
{αβγδ}
1
Reg
.
8.61
.
Cant
.
5.2
.
Jos
.
24.14
.
Cant
.
4.2
.
Sept.
{αβγδ}
Psal
.
15.2
.
&
8.24.31.33
.
&
19.14
.
A.
It
must
be
intire
or
perfect
.
Let
your
heart
be
perfect
with
the
Lord
your
God
,
to
walke
in
his
Statutes
,
and
to
keep
his
Commandments
.
Deut
.
32.4
.
Est
integritas
respectu
partium
integralium
,
&
respectu
functionum
&
facultatum
.
Q.
Is
any
Christians
life
absolutely
perfect
?
Psal
.
18.30
.
Mat
.
5.48
.
Psal
.
19.7
.
Eph.
4.13
.
Heb
.
12.23
.
Heb
.
5.11
.
&
6.1
.
Phil
.
3
15.
1
Cor
.
14.20
.
{αβγδ}
vocantur
Christiani
quod
omnium
vera
vertutum
semina
sint
ipsis
a
spiritu
infita
;
quamvis
n●●dum
ad
o
leverunt
Beza
in
,
Ma●
.
Gen.
6.9
.
Job
.
1.1
.
2
King
.
20.3
.
{αβγδ}
1
King
.
15.14
{αβγδ}
2
Chro
.
●5
.
17
.
{αβγδ}
1
Chro
.
29.9
.
&
16.9
.
&
19.9
.
&
25.20
.
Eccl.
7.22
.
Jam
3.2
.
1
Joh
.
1.8
.
{αβγδ}
Prov.
11.20
.
Job
.
9.20
,
21
,
22.
&
8.20.25.18.1.3
.
&
2.21.22
.
Psal
.
18.23
.
A.
The
word
perfect
signifies
1.
That
which
is
without
spot
,
blemish
or
defect
;
and
thus
God
and
his
Law
are
said
to
be
perfect
.
2.
They
are
said
to
be
perfect
,
who
have
profited
more
in
the
knowledge
of
Christ
crucified
,
and
the
race
of
Piety
,
then
others
:
And
this
is
a
comparative
perfection
,
in
respect
of
those
Babes
and
young
Christians
,
that
are
newly
entered
into
the
Schoole
of
Christ
.
3.
He
is
perfect
in
the
phrase
of
Scripture
,
whose
heart
is
intire
and
whole
with
God
,
though
they
be
stained
with
some
imperfections
.
Thus
Noah
,
Joh
,
Hezekiah
,
Asa
are
perfect
.
But
this
is
not
meant
of
perfection
in
measure
or
degrees
,
as
being
without
all
sinne
,
but
when
men
by
the
grace
of
God
,
keep
themselves
in
the
undefiled
way
,
and
sinne
hath
not
dominion
over
them
.
Psal
.
19.13
.
Then
shall
I
be
perfect
,
that
is
,
without
blot
.
The
perfect
man
is
opposed
to
the
perverse
,
froward
,
and
restlesse
wicked
,
and
to
him
that
turneth
hither
and
thither
.
Prov.
28.6
.
If
I
say
I
am
perfect
,
mine
own
mouth
shall
prove
me
perverse
.
Psal
.
18.23
.
I
was
also
perfect
before
him
,
and
I
kept
my self
from
mine
iniquity
.
Jacob
is
said
to
be
a
perfect
man
,
or
innocent
,
plaine
,
simple
,
unfained
,
Gen.
25.27
.
without
rebuke
.
{αβγδ}
Sin
that
hath
been
conveyed
unto
us
,
hath
an
integrity
it
.
Psal
.
19.89
.
Josh
.
24.14
.
Deut
.
18.
●3
.
{αβγδ}
1
King
.
8.61
.
2
King
.
20.3
.
{αβγδ}
2
Chro
.
15.14
.
Psal
.
119.30
,
3.
C
ro
.
12.33
.
2
Cor
.
13●
11.
with
38.
an
intire
is
opposed
to
a
double
heart
.
oppouitur●lli
quod
mancum
&
mutila●um
est
sicnt
de
victimis
ita
usure
patur●
.
Iam
.
1.4
.
Jer
.
3.10
.
1
King
.
2.4
.
Psal
.
9.1
.
2
King
.
23.3.25
.
Deut
.
26.16
.
&
10.12
.
&
30.1
.
1
Sam
.
12.24
.
Ioel
2
12.
Ier
.
29.13
.
Psal
.
119.69
.
Psal
.
26
1.
&
7.8
.
Psal
.
101.6
.
Psal
.
119
1.
Iob
.
4.6
.
Ma●
.
5.48
.
Partialis
,
ma●ca
&
mutila
erat
pharisaeorum
dilectio
,
ergo
Cogn●●o●
.
Chem
.
har
.
151.
&
1
Tim
.
3.2
.
Apoc
.
14.5
.
Phil
1.4
.
2
Cor
.
16.11
.
Levit
.
in
Job
.
c
.
1.
hom
.
2.
p.
2.
2
King
.
10.31
.
1
King
.
15.3
.
{αβγδ}
2
Chro
.
25.2
.
&
26.4
.
&
27.2
.
1
King
.
14.3
&
.
15.3
.
1
King
.
11.4
.
2
Sam
.
15
,
11.
1
Reg
.
22
,
34.
Q
What
things
are
implied
in
this
integrity
or
perfection
?
A.
1.
Integrity
implies
a
throughout
holinesse
,
an
heart
wholly
and
inseparably
cleaving
unto
the
Law
of
God
in
all
things
.
1
Thes
.
5.23
.
When
all
the
Powers
of
the
soul
are
sanctified
to
every
holy
duty
,
and
have
a
spirituall
continuity
amongst
themselves
,
that
they
all
incline
and
move
to
all
duties
of
piety
and
justice
,
then
is
the
heart
perfect
.
The
body
is
intire
when
all
parts
are
so
knit
together
,
that
each
is
preserved
:
the
soul
is
intire
,
when
all
the
parts
of
piety
and
righteousnesse
are
riveted
together
in
it
,
and
in
the
whole
.
Thus
to
serve
God
in
integrity
of
heart
,
and
with
the
whole
heart
is
one
and
the
same
for
substance
.
Secondly
,
It
noteth
intirenesse
of
conversation
according
to
the
Law
of
God
,
in
every
place
,
state
and
condition
of
life
.
Blessed
are
the
perfect
in
the
way
,
that
is
,
who
live
intirely
in
this
life
,
and
in
conversation
are
unblemished
.
And
they
that
walke
thus
in
their
integrity
,
are
said
to
be
holy
,
harmelesse
,
unblameable
,
without
fault
,
unblemished
,
perfect
,
well
set
in
joynt
.
But
on
the
contrary
,
the
wicked
double-minded
,
such
as
in
rest
externall
work
of
Piety
,
or
depart
from
the
Commandement
of
God
,
are
said
not
to
cleave
unto
the
Lord
with
perfect
hearts
,
or
all
their
hearts
.
As
it
is
not
of
Abijan
,
that
his
heart
was
not
perfect
with
the
Lord
his
God
;
and
of
Amaziah
,
Uzziah
,
Jotham
,
they
did
that
which
was
right
in
the
sight
of
the
Lord
,
but
not
with
perfect
hearts
:
yet
,
of
Solomon
,
that
when
he
was
old
,
his
wives
turned
away
his
heart
after
other
gods
,
and
his
heart
was
not
perfect
with
the
Lord
,
as
was
the
heart
of
David
his
Father
.
3.
It
notes
ingenuity
,
singlenesse
,
or
simplicity
.
Q.
What
Reasons
may
perswade
to
integrity
or
perfection
?
Gen.
17.1
.
Animalia
nascuntur
{αβγδ}
Att.
1.
de
hist
.
Ani
.
cap
.
8.
A
woman
may
love
many
as
friends
,
but
one
as
an
Husband
.
If
God
he
wholly
ours
,
we
must
be
wholly
his
.
And
if
we
joyne
ought
with
God
,
or
take
in
ought
with
him
,
we
do
not
,
we
cannot
cleave
to
him
alone
when
there
are
objects
upon
which
the
heart
is
set
,
divided
.
The
intire
shall
dwell
in
the
Lords
Sanctuary
.
Psal
.
15.1
.
Conjuga●●
amor
natura
sua
ejusmodiest
ut
non
nisi
unius
esse
possit
We
cannot
serve
God
,
unlesse
we
serve
him
intirely
.
He
cannot
be
our
Master
,
if
we
have
any
other
Master
,
Rom
.
6.
●0
.
Mat
.
6.24
.
Rev.
●
.
2
.
A.
It
is
required
of
us
in
the
Covenant
of
grace
;
Walke
before
me
,
and
be
perfect
.
The
most
Holy
God
will
never
marry
himselfe
to
a
spirituall
Adulteresse
,
that
doth
affect
any
other
more
or
besides
him
.
Men
of
divided
hearts
can
have
no
fellowship
or
communion
with
God
.
2.
Integrity
is
the
qualification
of
a
subject
capable
of
remission
of
sins
and
eternall
blessednesse
through
grace
.
Blessed
is
the
man
whose
iniquity
is
forgiven
,
and
whose
sin
is
covered
:
Blessed
is
the
man
to
whom
the
Lord
imputeth
no
sinne
;
and
in
whose
spirit
there
is
no
guile
.
3.
God
will
passe
by
the
imperfections
which
he
espieth
in
the
best
service
of
his
Children
,
when
once
he
seeth
their
hearts
to
be
intire
and
perfect
towards
him
.
Hypocrisie
drowneth
many
excellent
graces
,
and
causeth
God
to
take
no
notice
of
them
:
But
sincerity
is
so
well
pleasing
to
his
Majesty
,
that
if
it
be
not
shaken
,
he
will
not
see
many
other
infirmities
.
This
is
the
challenge
against
the
Church
of
Sardis
;
I
have
not
found
thy
works
perfect
before
God
.
David
had
many
imperfections
,
and
through
infirmity
did
often
sin
against
the
Law
:
but
he
is
not
accused
to
break
the
whole
Law
in
any
thing
,
save
in
the
matter
of
Uriah
.
The
Holy
Ghost
hath
noted
sundry
defect
in
Asa
:
but
addeth
this
of
him
by
way
of
conclusion
,
yet
his
heart
was
perfect
towards
the
Lord
all
his
daies
.
Contrarily
in
Jehu
,
after
a
large
description
of
many
excellent
things
,
it
is
observed
;
But
Jehu
regarded
not
to
walke
in
the
Law
of
the
Lord
with
all
his
heart
:
And
so
his
service
in
destroying
Ahabs
house
,
was
reckoned
murther
.
Hezekiah
is
bold
to
pray
in
behalfe
of
them
that
came
unprepared
to
the
Passover
:
2
Chro
.
30.15.19
.
The
good
Lord
be
mercifull
to
him
that
prepareth
his
whole
heart
to
seek
the
Lord
God
,
though
he
be
not
cleansed
according
to
the
purification
of
the
Sanctuary
.
An
Husband
will
beare
with
many
aberrations
in
the
behaviour
of
his
Wife
so
long
as
he
is
perswaded
of
the
intirenesse
of
her
heart
towards
him
:
so
dealeth
the
Lord
with
them
that
feare
before
him
with
all
their
hearts
.
4.
The
perfect
shall
not
be
confounded
:
Let
my
heart
be
intire
in
thy
Statutes
,
that
I
be
not
ashamed
.
For
God
will
not
cast
away
a
perfect
man
,
neither
will
he
take
the
wicked
by
the
hand
.
He
may
seeme
to
neglect
,
he
doth
forget
them
that
follow
after
holinesse
;
he
is
thought
to
favour
,
he
doth
abhorre
the
workers
of
wickednesse
and
sinne
.
5.
The
eyes
of
the
Lord
runne
to
and
fro
throughout
the
whole
earth
,
to
shew
himselfe
strong
in
the
behalfe
of
them
,
whose
heart
a
perfect
towards
him
.
Howsoever
they
may
be
weake
in
themselves
,
in
him
they
shall
be
victorious
;
his
power
shall
be
perfited
in
their
weakenesse
.
For
as
it
is
in
the
Psalme
,
With
the
perfect
,
thou
wilt
shew
thy selfe
perfect
:
thou
wilt
not
faile
him
in
his
need
.
This
is
the
nature
of
God
,
that
he
frameth
himselfe
to
the
dispositions
of
men
,
good
to
the
good
,
hard
to
the
stubborne
,
intire
to
the
perfect
that
waite
upon
him
.
The
Lord
knoweth
the
daies
of
the
perfect
,
and
their
inheritance
shall
be
forever
:
God
heares
them
tha●
pray
with
their
whole
heart
.
Jer
.
29
.
1●
,
13.
Is
found
of
them
that
seek
him
which
their
whole
heart
.
1
King
.
15.5
.
Psal
.
119.2
.
1
King
.
15.14
.
2
King
.
10.31
.
Hos
.
1.4
.
2
Chro
.
30.15.19
.
A
Christian
can
never
be
perfect
in
degree
,
if
he
be
not
perfect
in
parts
or
intire
.
What
is
defective
in
the
parts
,
cannot
be
made
up
by
any
growth
.
Eph.
4.13
.
Job
,
8.20
.
{αβγδ}
Psal
.
37.18
,
19.
2
Chro
.
16.9
.
Psal
.
18.25
.
{αβγδ}
Psal
.
37.18
Prov.
28.18
.
He
that
walketh
in
his
integrity
is
safe
.
Prov.
13.6
.
&
1●
.
5
,
6.
Psal
.
25.21
.
Let
integrity
and
uprightness
preserve
me
.
He
that
walketh
in
his
integrity
walketh
surely
.
Prov.
10.9
,
29.
Prov.
11.20
.
Psal
147.11
.
Psal
.
5.12
.
Prov.
16.7
.
Deut
.
33.11
.
Isa
.
62.4
.
Prov.
28.6
&
19.1
.
See
Ju●
.
&
Trem
.
in
Prov.
2.6
.
Cartw
.
ibid
.
Psal
.
84.11
.
that
is
,
he
seeth
to
what
evils
they
lie
open
,
what
helpe
they
need
,
and
ordereth
all
events
to
their
speciall
good
.
6.
Righteousnesse
keepeth
him
that
is
intire
in
the
way
,
but
wickedness
overthroweth
the
sinner
.
Integrity
and
righteousness
is
a
guard
,
that
doth
continually
keep
watch
and
ward
:
It
doth
not
onely
leade
men
to
a
good
way
,
and
tell
them
what
is
their
duty
,
and
fit
to
be
performed
,
but
maketh
the
way
passable
for
them
,
and
them
prosperous
in
it
.
7.
They
that
are
of
a
froward
heart
,
are
abhomination
to
the
Lord
:
but
such
as
are
intire
in
their
way
,
are
his
delight
.
All
that
are
resolute
and
wilfull
in
any
sinfull
course
,
though
with
never
so
great
mirth
and
laughter
,
are
abhorred
of
the
Lord
for
the
present
,
which
he
will
make
known
by
his
judgements
upon
them
in
due
time
:
but
they
that
are
intire
in
their
heart
and
way
,
(
as
the
other
are
froward
in
heart
and
behaviour
)
are
greatly
beloved
of
God
now
,
and
shall
more
fully
see
,
and
feele
,
and
enjoy
the
comfort
and
happinesse
of
his
favour
,
in
time
to
come
.
8.
Integrity
joyned
with
poverty
,
is
to
be
preferred
before
riches
separated
from
it
.
Better
is
the
poore
that
walketh
in
his
integrity
,
then
he
that
is
perverse
in
his
waies
,
turning
aside
now
on
this
side
,
now
on
that
,
though
he
be
rich
.
9.
The
Lord
God
will
withold
no
good
thing
from
them
that
walke
in
integrity
:
for
he
is
both
their
Sunne
and
Shield
,
he
will
give
grace
and
glory
.
As
the
Sunne
doth
illustrate
,
cherish
and
quicken
all
things
with
its
heate
and
light
:
so
doth
the
Lord
visit
the
upright
,
and
refresh
them
by
his
Spirit
:
yea
,
and
as
with
a
Shield
,
protect
them
from
all
evill
.
10.
Integrity
addes
to
the
glory
of
our
good
actions
,
even
such
as
are
but
of
the
lower
sort
.
There
is
not
the
meanest
duty
whatsoever
,
which
integrity
will
not
set
a
faire
glosse
upon
,
that
in
some
respects
it
shall
be
matchable
even
to
workes
farre
greater
in
their
own
nature
.
A
poor
labouring
man
that
lives
by
his
hands
,
having
performed
holy
obedience
to
God
therein
with
an
intire
heart
,
may
have
as
much
comfort
on
his
death-bed
,
as
the
best
Minister
or
Magistrate
,
whose
service
it selfe
is
farre
more
honourable
;
yea
,
if
his
integrity
be
greater
,
his
comfort
also
shall
be
greater
.
For
God
regards
not
so
much
the
matter
,
as
the
forme
of
obedience
,
not
so
much
the
thing
done
,
as
the
affection
wherewith
we
do
it
.
Wise
men
regard
more
the
minde
of
the
giver
,
then
the
value
of
the
gift
.
When
we
give
our
hearts
wholly
and
intirely
first
to
God
,
then
is
our
service
how
small
soever
,
very
acceptable
to
his
Majesty
.
It
is
not
the
greatnesse
or
multitude
of
those
good
workes
which
we
have
done
,
but
the
good
disposition
of
an
honest
and
intire
heart
in
the
doing
of
them
,
that
doth
bring
comfort
,
as
the
internall
qualification
of
that
faith
which
makes
a
sound
plea
for
mercy
before
the
Throne
of
Grace
.
The
Psalmist
pronounceth
them
blessed
,
that
walke
in
the
undefiled
way
.
He
makes
no
choice
of
the
way
,
he
doth
not
say
,
Blessed
are
they
that
are
upright
in
the
way
of
the
Ministery
or
the
Magistracy
,
but
speaking
indifferently
of
any
way
allowable
by
the
Word
,
be
it
never
so
simple
or
meane
,
he
saith
,
Blessed
are
the
undefiled
in
the
way
,
whatsoever
it
be
,
be
it
to
be
the
scourer
of
Channels
,
or
drudge
in
a
Kitchin
.
An
halting
heart
dasheth
the
acceptance
of
the
most
glorious
worke
:
an
intire
heart
addeth
weight
to
the
basest
service
The
Widowes
Mite
was
little
in
worth
,
had
not
her
good
heart
raised
its
price
.
In
value
it
came
farre
short
of
the
superfluities
that
the
rich
men
cast
into
the
Treasure
:
but
her
heart
was
better
,
and
so
her
gift
greater
then
theirs
.
When
Hezekiah
had
received
the
sentence
of
death
,
what
was
his
comfort
?
even
this
,
the
conscience
of
his
integrity
.
O
Lord
,
remember
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
.
This
was
his
refuge
.
Though
those
good
works
he
had
done
were
in
regard
of
his
Calling
of
the
highest
note
,
the
restoring
of
the
true
worship
of
God
,
the
purging
of
the
defiled
Temple
and
Priest-hood
:
yet
he
doth
not
comfort
himselfe
in
those
so
worthy
works
,
but
in
the
perfection
of
his
heart
;
knowing
well
,
that
the
worke
it self
,
though
never
so
glorious
,
is
of
no
esteeme
,
if
the
heart
be
rotten
,
perverse
,
or
halting
.
11.
An
heart
well
compact
and
knit
fast
together
in
the
Lord
(
as
is
the
intire
)
is
valiant
and
couragious
in
all
dangers
,
trials
,
temptations
.
Prov.
10
29.
It
is
not
put
out
of
countenance
with
slanderous
tongues
,
nor
shaken
with
feare
of
troubles
.
He
that
walketh
in
integrity
,
walketh
boldly
.
Prov.
10.9
.
Though
mine
adversary
should
write
a
Book
against
me
,
would
I
not
take
it
upon
my
shoulder
,
and
binde
it
as
a
Crown
unto
me
,
saith
Job
?
The
hypocrite
in
peace
and
security
may
seeme
strong
and
valourous
;
but
let
God
by
some
afliction
dragge
him
out
as
it
were
by
the
eares
from
his
lurking
hole
,
and
convent
him
before
his
Tribunall
,
and
thou
shalt
not
see
any
thing
more
abject
and
heartlesse
.
Then
is
that
of
the
Prophet
verified
,
Esa
.
33.14
,
15.
The
sinners
of
Sion
are
afraid
,
a
feare
is
come
among
the
hypocrites
.
Who
among
us
shall
dwell
with
the
devouring
fire
?
Who
among
us
shall
dwell
with
the
everlasting
burning
?
But
the
intire
heart
,
even
in
this
case
,
holds
out
confident
and
couragious
.
And
no
marvell
:
for
every
man
that
walketh
in
his
integrity
hath
the
priviledge
of
a
treble
guard
,
the
guard
of
Gods
protection
,
of
the
good
Angels
,
and
of
a
good
Conscience
,
for
his
defence
against
all
adversary
power
.
Prov.
28.18
.
Psal
.
7.8
.
Who
so
walketh
intirely
shall
he
saved
;
but
he
that
is
perverse
in
his
waies
,
(
that
is
,
one
thing
in
heart
and
thought
,
another
in
conversation
,
or
that
fashioneth
himselfe
to
all
occasions
)
shall
fall
at
once
,
suddenly
and
before
they
be
aware
.
Marke
the
perfect
man
,
and
behold
the
upright
,
for
the
end
of
that
man
is
peace
,
Psal
.
37.37
.
For
the
Lord
shall
help
and
deliver
him
;
he
shall
deliver
him
from
the
wicked
,
and
save
him
because
he
trusteth
in
him
,
Psal
37.40
.
The
Lord
will
defend
the
perfect
,
and
he
hath
given
his
Angels
charge
over
them
,
to
beare
them
in
their
hands
,
Psal
.
91.11
and
keep
them
in
their
waies
:
in
which
respect
they
may
say
with
the
Prophet
,
How
many
soever
rise
up
against
us
,
they
be
more
and
stronger
that
be
with
us
,
then
they
that
rise
up
against
us
.
Moreover
they
are
blessed
of
God
with
a
good
conscience
,
which
is
as
a
strong
Castle
,
against
which
no
batteries
of
the
Enemy
can
prevaile
;
as
a
valiant
Champion
,
who
will
not
be
daunted
with
any
proud
on-set
of
the
adversary
,
which
he
knoweth
to
be
weake
and
of
no
strength
.
As
there
is
nothing
more
base
,
or
sooner
abashed
then
a
corrupt
conscience
,
destitute
of
integrity
:
so
nothing
more
bold
and
hardy
then
a
good
and
perfect
conscience
.
David
in
the
middest
of
all
his
reproaches
had
the
face
to
professe
the
name
Of
God
,
before
Kings
and
Princes
,
Psal
.
119
23.
whithout
ever
being
blanked
at
their
presence
.
And
shall
a
man
so
guarded
,
regard
the
enmity
of
any
:
feare
the
threatenings
of
any
,
though
never
so
mighty
?
be
dismayed
at
any
hard
condition
that
he
is
fallen
into
for
the
present
?
No
,
he
will
not
be
afraid
for
any
evill
tidings
,
for
his
heart
is
fixed
and
trusteth
in
the
Lord
.
12.
An
intire
heart
is
a
Channell
or
Barke
in
which
the
graces
of
the
spirit
are
contained
,
and
faith
doth
swimme
above
all
stormes
and
tempests
.
But
a
minde
void
of
integrity
,
is
full
of
slifters
or
chinckes
,
that
if
the
most
holy
liquor
of
Piety
be
offered
,
it
is
powred
in
and
out
together
,
and
at
once
.
If
the
worke
of
grace
be
imperfect
in
parts
,
let
it
grow
up
never
so
fast
,
it
can
never
be
perfect
or
intire
.
If
the
Plant
be
imperfect
,
it
will
never
be
a
perfect
Tree
.
An
heart
unsanctified
or
that
makes
a
major
part
against
it selfe
,
cannot
truly
serve
God
.
This
is
the
nature
of
integrity
,
that
by
it
the
soul
is
intire
in
it selfe
,
and
hath
a
spirituall
continuity
,
which
may
be
shadowed
forth
by
the
similitude
of
things
corporall
:
and
therefore
so
long
as
integrity
is
preserved
,
the
heart
is
apt
to
continue
and
keepe
safe
the
graces
of
the
spirit
;
if
it
be
cracked
grace
would
be
lost
,
should
not
God
make
up
the
breaches
of
it
.
A
soul
destitute
of
Piety
is
starke
dead
;
an
heart
without
integrity
is
next
to
death
or
destruction
,
as
a
Ship
full
of
holes
,
or
a
body
unloosed
or
dissolved
.
13.
The
upright
shall
remaine
in
the
land
for
ever
,
and
leave
their
inheritance
unto
their
Children
.
Prov.
2.21
.
Who
so
causeth
the
righteous
to
go
astray
in
an
evill
way
,
Prov.
28.10
.
Prov.
20.
●
.
he
shall
fall
himselfe
into
his
own
pit
:
but
the
upright
shall
have
good
things
in
possession
,
and
their
Children
after
them
are
blessed
.
Q.
What
are
the
effects
or
tokens
of
integrity
?
A.
1.
A
setled
,
well-advised
and
deliberate
desire
,
resolution
,
will
and
endeavour
to
be
informed
what
is
good
and
acceptable
in
the
sight
of
God
,
Act.
11.23
.
and
to
direct
his
waies
at
all
times
,
and
in
all
places
according
to
the
rule
of
righteousnesse
.
The
just
man
walketh
in
his
integrity
,
Prov.
20.7
.
It
is
the
commendation
of
David
,
that
he
did
that
which
was
right
in
the
fight
of
God
,
and
turned
not
aside
from
any
thing
that
he
commanded
him
all
the
daies
of
his
life
,
1
King
15.5
.
An
intire
heart
is
not
divided
,
halting
,
or
double
,
making
a
major
part
against
it selfe
:
but
is
fully
resolved
upon
mature
deliberation
,
which
produceth
constant
practice
,
2
Chro
.
6.14
.
Psal
.
119.34
.
to
cleave
unto
the
Lord
,
and
walke
as
in
his
presence
.
The
fruites
of
which
resolution
are
these
.
First
,
There
is
no
sinne
though
never
so
deare
,
precious
,
or
profitable
,
which
a
perfect
Christian
will
not
willingly
see
and
judge
in
himselfe
.
I
will
declare
mine
iniquity
,
I
will
be
sorry
for
my
sinne
,
Psal
.
38.18
.
Secondly
,
It
workes
a
dislike
of
sinne
in
all
,
even
in
those
that
are
most
neare
and
deare
unto
us
.
1
King
.
15.13
,
14.
Thirdly
,
With
this
is
joyned
a
continuall
care
to
preserve
himselfe
innocent
from
all
sinne
,
specially
his
particular
,
and
formerly
beloved
transgressions
.
I
was
perfect
before
him
,
and
I
kept
my selfe
from
mine
iniquity
.
2
Sam
.
22.24
.
Fourthly
,
In
all
conditions
he
will
looke
to
himselfe
,
that
he
be
not
carried
away
,
with
unbridled
passions
.
They
that
are
intire
,
are
said
to
have
fulfilled
after
the
Lord
,
that
is
fully
or
intirely
to
have
followed
him
In
regard
of
severall
estates
men
are
subject
to
be
transported
with
divers
affections
;
Num
.
14
24.
&
32.11
,
12.
Deut
.
1.36
.
Josh
.
14.8
,
9
,
14.
Prov.
21.29
.
as
with
pride
,
pleasure
,
security
in
prosperity
;
impatience
,
discontent
in
adversity
.
Wherefore
the
intire
Christian
doth
ever
look
to
his
heart
,
that
it
be
not
distempered
with
these
things
.
I
will
walke
(
saith
David
)
in
the
undefiled
way
,
Oh
when
wilt
thou
come
unto
me
!
Fiftly
,
If
the
heart
be
intire
with
God
,
it
will
admit
his
Word
for
direction
in
all
things
.
Thy
Testimonies
are
my
delight
,
and
my
Counsellours
,
Psal
.
119.
●2
.
That
is
,
they
governe
my
minde
and
heart
,
of
them
I
take
advice
.
Gen.
20.5
,
6.
Psal
.
8
2●
.
2
Sam
.
22.23
.
Prov.
19
1.
Amos
5
10.
Jam
.
1.27
.
Luk
.
1.6
.
Psal
.
119.1
,
3.
An
intire
●eart
is
prepared
and
ready
to
serve
God
.
2
Ch●o
.
29.34
.
Job
2.9
,
10.
2
Joh
.
8.2
.
2
Chro
.
28.9
.
Herein
Abimelech
failed
,
when
he
tooke
Sarah
from
her
Husband
.
The
Psalmist
saith
of
himselfe
,
All
his
Judgements
were
before
me
:
and
I
did
not
put
away
his
Statutes
from
me
Sixthly
,
The
perfect
man
putteth
away
froward
and
perverse
speeches
.
The
poor
that
walketh
in
his
inregrity
,
is
opposed
to
him
that
is
perverse
in
his
lips
,
that
speaketh
froward
things
.
Seventhly
,
His
care
is
to
keep
himself
unspotted
of
the
world
,
doing
that
which
is
honest
,
pure
,
praise-worthy
in
the
sight
of
God
and
man
.
This
note
the
Prophet
David
giveth
;
for
having
said
,
Blessed
are
the
undefiled
in
the
way
,
he
teacheth
us
to
discerne
them
by
this
effect
,
Surely
they
do
no
iniquity
.
Eighthly
,
He
will
receive
evill
at
the
hands
of
God
thankefully
,
as
well
as
good
,
and
blesse
his
Name
when
he
crosseth
his
desires
,
and
taketh
from
him
what
he
delights
in
,
as
he
doth
when
he
granteth
the
desire
of
his
heart
in
outward
blessings
.
There
is
nothing
so
deare
,
but
he
will
part
with
it
for
Christ
,
nor
so
hard
,
but
he
can
be
content
to
suffer
for
his
sake
Mar.
10.21
.
Mat
.
19.21
.
Tenthly
,
He
presseth
hard
towards
the
marke
he
aimes
at
,
an
higher
degree
of
holinesse
,
2
Cor
.
7.1
.
Phil
.
3.13
,
14
,
15.
Lastly
,
He
that
walketh
in
his
integrity
will
deale
conscionably
at
home
and
abroad
,
in
all
duties
of
his
generall
and
particular
Vocation
towards
all
men
.
I
will
walke
in
the
middest
of
mine
house
,
in
the
integrity
of
my
heart
.
I
will
set
no
evill
thing
before
mine
eyes
.
Q.
By
what
meanes
is
this
integrity
to
be
attained
and
preserved
?
A.
Integrity
is
the
gift
of
God
,
infused
into
the
heart
by
the
Holy
Ghost
,
but
we
may
not
in
this
respect
neglect
the
meanes
which
he
hath
ordained
for
the
attainment
and
preservation
of
it
.
God
,
and
none
but
he
,
did
place
David
in
the
Hill
Sion
,
and
gave
Gideon
victory
over
the
Midianites
,
as
they
both
well
knew
and
firmely
believed
:
but
their
belief
hereof
did
not
emasculate
their
mindes
,
or
●i●
their
hands
from
using
such
strength
and
valour
as
they
had
.
1.
Care
must
be
had
to
furnish
the
minde
with
affectionate
knowledge
of
God
in
Christ
Jesus
.
And
thou
Solomon
my
Sonne
,
know
thou
the
God
of
thy
Fathers
,
1
Chro
.
28.9
.
and
serve
him
with
a
perfect
heart
.
The
knowledge
of
God
begets
in
us
a
similitude
of
God
:
When
we
come
to
understand
what
he
is
to
us
,
we
are
made
to
him
what
he
requireth
.
As
sound
knowledge
entreth
,
it
stampeth
the
Image
of
God
upon
the
heart
:
for
it
assimilates
the
minde
to
the
object
seene
and
discerned
.
2.
All
holy
meanes
must
be
used
to
incorporate
the
word
into
the
heart
,
that
it
may
season
every
affection
,
and
beare
mild
universall
sovereignty
over
us
.
For
when
the
heart
is
transformed
throughout
into
the
nature
of
the
Word
,
and
every
power
of
soul
is
brought
into
subjection
by
an
unfained
,
sovereigne
,
wel-rooted
faith
,
it
is
intire
in
parts
,
though
imperfect
in
degrees
.
Herein
all
diligence
and
paines
must
be
taken
,
by
preparation
,
hearing
,
meditation
,
and
observation
of
all
unexpected
occasions
of
griefe
,
sorrow
,
feare
,
joy
or
such
like
,
to
bring
the
Word
into
the
affections
,
that
it
may
sweeten
their
disposition
,
and
governe
their
motion
.
3.
In
all
endeavours
we
must
include
Prayer
to
God
in
the
Name
of
Christ
as
a
chiefe
associate
:
for
God
ordinarily
lets
in
sanctifying
grace
at
the
same
gate
,
at
which
honest
hearty
Prayers
go
out
.
4.
The
fourth
meanes
is
for
a
man
alwaies
to
possesse
his
heart
with
the
apprehension
of
Gods
presence
,
and
so
to
keep
it
in
his
feare
continually
,
to
walke
with
God
as
being
in
his
eye
,
and
seeing
him
that
is
invisible
.
This
remembrance
of
Gods
all-seeing
presence
will
make
men
study
to
approve
themselves
before
God
in
all
their
courses
,
and
to
sticke
unto
him
with
their
whole
hearts
.
Could
the
eye
of
a
jealous
Husband
prie
into
every
privy
corner
of
his
Wives
heart
,
she
would
be
afraid
to
hide
any
strange
lover
in
her
secret
affection
.
If
but
a
man
,
nay
,
if
but
a
Childe
could
looke
into
our
hearts
,
we
durst
not
deale
doubly
and
deceitfully
?
What
?
God
sees
us
,
and
shall
we
durst
to
dally
with
him
?
shall
I
give
him
part
of
my
heart
,
and
reserve
another
part
for
the
world
,
for
pleasure
,
for
sinne
?
How
should
not
God
finde
this
out
?
for
he
searcheth
the
heart
and
reines
,
and
understandeth
the
secret
cogitations
of
every
soul
.
5.
The
fifth
meanes
is
diligently
to
review
all
workes
of
obedience
,
and
our
affections
in
the
doing
of
them
;
and
to
observe
what
discomfort
and
trouble
followes
the
maimed
and
defective
performance
of
good
duties
.
And
withall
,
when
we
take
our selves
,
in
an
holy
indignation
to
take
revenge
of
our selves
,
judgeing
and
condemning
our selves
before
God
.
The
very
thinking
of
the
after-reckonings
we
must
come
to
,
when
we
have
done
our
worke
,
will
make
us
take
heed
how
we
do
it
:
The
remembrance
of
the
losse
and
punishment
that
he
shall
sustaine
,
whose
workes
are
not
perfect
before
the
Lord
,
will
stirre
up
respect
to
every
Commandement
.
For
who
is
there
that
useth
for
all
his
actions
,
at
the
daies
end
to
call
himself
to
a
severe
examination
,
as
the
hard
Master
doth
his
Servants
,
that
must
not
needs
,
in
the
very
middest
of
his
actions
reason
thus
with
himself
?
Anon
all
this
which
now
I
do
,
must
very
narrowly
be
looked
over
,
if
the
reason
why
I
do
it
,
my
affections
in
doing
,
and
the
work
it selfe
be
maimed
,
halt
,
or
suffer
defect
in
the
parts
thereof
,
I
shall
smart
for
it
;
O
the
wrings
and
secret
pinches
which
mine
own
guilty
heart
will
give
me
;
yea
,
the
sentence
which
by
my
own
Covenant
,
I
am
tied
to
passe
upon
my selfe
,
in
case
my
heart
be
partiall
to
the
Lord
,
and
my
work
deformed
?
If
my
work
be
not
perfect
,
shall
I
not
loose
all
my
labour
,
and
be
rejected
with
it
?
Lastly
,
it
is
good
to
meditate
seriously
upon
the
joyes
of
Heaven
,
and
the
rich
recompence
of
reward
that
is
reserved
for
them
,
that
cleave
unto
God
with
their
whole
heart
.
If
the
happinesse
of
the
Saints
hereafter
do
rightly
affect
,
and
be
soundly
believed
,
a
man
will
be
contented
to
part
with
all
that
he
hath
to
purchase
that
Treasure
.
Whatsoever
he
hath
laid
next
his
heart
,
he
will
abandon
it
with
detestation
,
rather
then
deprive
himselfe
of
that
eternall
Inheritance
,
which
God
hath
prepared
.
Q.
How
should
a
Christian
stirre
up
himself
to
strive
after
perfection
more
and
more
?
A.
First
,
He
must
shame
himselfe
for
his
halting
,
and
make
it
odious
.
Ah
,
the
division
of
my
heart
,
the
maimednesse
of
my
service
is
so
apparent
,
that
I
cannot
conceale
from
my
conscience
.
I
have
lodged
sinne
,
vanity
,
pleasure
,
the
world
in
the
closet
of
my
heart
,
which
should
have
been
kept
intirely
for
the
Lord
.
My
purposes
for
good
are
weak
,
my
resolutions
variable
;
oft-times
by
occurences
and
occasions
I
have
been
drawn
aside
.
In
the
performance
of
good
duties
I
have
served
mine
own
corrupt
affection
,
and
doing
what
is
right
,
not
done
it
with
a
perfect
heart
.
Mine
affection
to
good
hath
been
partiall
,
base
,
deformed
:
In
greatest
matters
I
have
been
remisse
,
precise
in
lesser
;
zealous
in
one
,
carelesse
in
another
;
ready
to
runne
according
to
inclination
,
not
looking
to
the
direction
of
thy
truth
.
I
have
been
forward
to
hear
,
not
so
carefull
to
meditate
and
make
thy
Word
mine
own
;
eager
and
fiery
against
grosse
prophannesse
,
not
so
vigilant
to
bridle
rash
anger
,
and
bosterous
passions
.
My
love
to
thy
Children
is
neither
pure
nor
universall
;
I
am
apt
to
admire
some
,
disesteeme
others
,
according
as
they
carry
themselves
towards
me
,
and
fit
me
in
my
humour
.
If
he
be
a
cursed
deceiver
,
that
having
a
Male
in
his
Flock
,
doth
offer
that
which
is
halt
and
lame
to
the
Lord
:
how
justly
might
I
be
confunded
who
have
wickedly
departed
from
my
God
,
and
set
mine
affections
upon
things
of
naught
?
Will
an
Husband
accept
of
divided
love
in
his
Wife
?
Will
a
Prince
regard
that
which
is
lame
,
blind
,
or
sicke
for
a
Present
from
his
Subjects
?
O
Lord
,
I
have
dealt
exceeding
foolishly
in
tendering
such
spotted
service
unto
thy
Highness
.
Secondly
,
He
must
resolve
to
keep
himself
more
intirely
to
the
Commandements
of
God
for
the
time
to
come
.
I
have
wickedly
departed
from
my
God
,
but
now
I
will
returne
,
Psal
.
119.69.67
.
1
King
8.48
.
and
keep
his
Commandements
with
my
whole
heart
.
What
can
I
tender
unto
his
Majesty
lesse
then
my self
?
How
can
I
for
shame
intreate
his
favour
,
unlesse
I
cleave
unto
him
with
a
perfect
heart
?
Can
I
be
so
impudent
as
to
desire
God
to
love
me
,
and
give
me
leave
to
love
sinne
which
he
abhorreth
?
Can
I
looke
to
be
married
unto
him
in
mercy
,
truth
,
and
compassion
,
if
my
heart
do
not
affect
him
above
all
,
and
other
things
in
and
through
him
alone
?
The
Lord
is
a
great
King
;
his
service
must
be
without
spot
or
blemish
.
His
eye
searcheth
the
heart
,
and
perfectly
understandeth
the
secret
motions
afarre
off
;
and
he
will
give
to
every
one
according
to
his
waies
,
and
as
he
knoweth
his
heart
.
Men
of
place
look
to
have
their
pleasure
,
1
K●ng
.
8.39
.
done
in
all
things
by
such
as
attend
upon
them
:
and
shall
I
presume
to
call
my selfe
a
servant
of
the
living
Lord
,
when
I
do
his
pleasure
in
part
onely
.
My
obedience
cannot
be
perfect
in
degree
so
long
as
I
live
here
,
but
through
the
grace
of
God
it
shall
be
universall
,
and
I
will
strive
towards
perfection
.
Psal
.
119.68
.
Lord
,
I
have
covenanted
to
sticke
unto
thy
Testimonies
,
and
by
thy
grace
I
will
keep
them
all
the
daies
of
my
life
.
Thirdly
,
He
must
fly
unto
the
Lord
by
hearty
Prayer
.
Psal
.
51.10
.
Create
in
me
,
O
God
,
a
cleane
heart
,
renew
a
right
constant
spirit
within
me
.
Psal
..
8.58
.
Establish
me
with
thy
grace
,
that
I
never
fall
from
mine
integrity
Psal
.
119.8
.
I
will
keep
thy
Satutes
,
O
forsake
me
not
utterly
.
CHAP.
VI
.
The
fifth
Property
of
a
godly
life
,
viz.
Truth
and
Faithfulnesse
.
What
thereby
is
implied
,
opened
in
sundry
Particulars
.
Divers
Reasons
to
shew
the
necessity
and
use
thereof
.
The
meanes
by
which
it
may
be
attained
and
strengthened
.
The
effects
or
evidences
of
Truth
or
Soundnesse
;
with
sundry
helpes
both
for
the
finding
out
and
preventing
unsoundnesse
or
guile
of
spirit
.
Q.
WHat
is
the
fift
Property
of
a
godly
life
?
Esa
.
38.3
.
Josh
.
24.14
.
2
King
.
20.3
.
Joh
.
1.47
.
Deut
.
32.20
.
Esa
.
26.2
.
Psal
.
12.1
.
&
31.23
.
Psal
.
101.6
.
Prov.
20.6
.
1
Reg
3.6
.
1
Reg
.
2.4
.
2
Pet
.
1.12
.
Psal
.
44.17
.
Psal
.
51
6.
Veritas
est
vita
ingenua
,
&
omnis
fraudis
expers
.
Eph.
4.15
.
1
Sam
.
12.24
.
Phil
.
1.18
.
The
word
signifying
in
ti●enesse
,
is
translated
simplicity
,
2
Sam
.
15.11
.
&
Eph.
4.24
.
A.
It
must
be
true
and
faithfull
;
Lord
remember
,
how
I
have
walked
before
thee
in
truth
.
Truth
is
translated
{αβγδ}
,
Isa
.
39.8
.
Sept.
Sic
mensura
vera
Thargumistis
,
quae
Hebraeis
justa
,
&
{αβγδ}
justitiam
facere
.
This
is
it
which
our
Saviour
commended
in
Nathanael
,
Behold
a
true
Israelite
in
whom
is
no
guile
.
The
wicked
are
said
to
be
a
froward
Generation
,
Children
in
whom
is
no
faith
:
but
the
righteous
Nation
that
keepeth
the
truth
,
are
called
faithfull
.
It
is
observed
of
David
,
that
he
walked
before
God
in
truth
,
in
righteousnesse
,
and
uprightnesse
of
heart
.
And
these
three
go
ever
together
in
the
subject
,
though
the
things
in
themselves
be
distinct
and
different
.
Q.
What
is
implied
in
Truth
and
Faithfulnesse
?
A.
1.
Knowledge
and
judgement
is
presupposed
.
Truth
of
judgment
goeth
before
truth
of
heart
.
2.
Truth
implies
soundnesse
or
solidity
in
grace
,
opposite
to
those
superficiall
or
shallow-planted
graces
,
which
may
be
found
in
the
temporary
Christian
,
enduring
but
for
a
time
.
This
is
truth
in
the
reines
or
inward
parts
,
which
seasoneth
the
heart
throughout
,
and
makes
it
true
:
whereas
the
heart
of
the
temporary
Christian
is
false
and
unsound
,
because
his
graces
are
sleightly
rooted
,
though
true
for
substance
.
3.
It
implies
sincerity
or
godly
simplicity
without
fraude
,
craft
,
guile
,
or
dissimulation
,
where
the
inside
and
outside
are
one
,
the
heart
and
mouth
are
equall
and
do
consent
.
Holinesse
of
truth
,
is
true
or
sincere
holinesse
.
To
walke
in
the
truth
,
is
to
walke
sincerely
,
or
in
godly
simplicity
;
To
do
the
truth
,
is
to
deale
sincerely
without
fraud
:
for
truth
is
ingenuous
,
voide
of
simulation
.
And
in
this
signification
some
understand
that
of
the
Apostle
;
Love
rejoyceth
in
the
truth
,
that
is
,
Joh
.
3.5
.
1
Joh
.
1.6
.
Joh
.
3.21
.
Eph.
4.15
.
Visc
Prov.
21.3
.
&
facere
judicem
Heb
.
Esa
.
44.26
.
Sept.
verum
faciens
,
id
est
,
ratum
firmum
.
1
Cor
.
13.6
.
Dius
.
Praeter
.
in
hunc
loc
.
Eph
4.25
.
Joh
.
1.17
.
Joh
.
4.23
,
24.
E●a
.
61
8.
&
10.20
.
&
16.5
.
Jer
.
26.5
.
&
28.9
.
&
32.41
.
Prov.
29.14
.
Rom
.
6.
●7
.
Rom
.
1
9.
love
sincerely
or
in
truth
,
rejoyceth
with
them
that
rejoyce
.
Truth
is
opposed
to
lying
and
falshood
,
as
also
to
Legal
rites
,
Figures
and
shadows
:
in
which
senses
it
may
be
applied
to
this
purpose
,
as
not
in
a
plaine
simplicity
opposite
to
lying
and
empty
shewes
.
And
thus
to
obey
from
the
heart
,
and
to
serve
God
in
spirit
,
is
to
serve
God
in
truth
or
sincerity
without
dissimulation
.
If
any
will
purpose
to
shew
this
in
some
things
,
yet
not
resolve
to
shew
it
in
all
,
even
this
is
the
man
,
who
is
farre
from
sincerity
.
4.
It
notes
a
pure
or
cleare-shining
innocency
in
all
things
,
free
from
the
mixture
of
Leaven
in
Manners
or
Doctrine
.
The
Apostle
Peter
writeth
to
the
dispersed
Jews
,
to
stirre
up
their
pure
mindes
;
what
is
that
but
mindes
furnished
and
seasoned
with
an
holy
perspicuity
of
truth
.
Therefore
Paul
prayeth
for
the
Philippians
,
that
they
might
abound
in
knowledge
,
and
in
all
judgment
,
that
they
might
be
able
to
discerne
things
that
differ
,
that
they
might
be
sincere
.
The
word
used
by
the
Apostles
in
both
places
,
signifieth
properly
something
tried
by
the
light
of
the
Sunne
.
And
it
is
a
Metaphor
(
as
some
suppose
)
taken
from
the
custome
of
the
Eagle
,
whose
manner
is
(
if
we
may
believe
those
that
write
the
naturall
Story
)
to
bring
her
young
out
of
the
Nest
before
they
be
full
fledge
,
and
to
hold
them
forth
against
the
full
sight
of
the
Sunne
;
the
sight
whereof
those
of
them
that
can
with
open
eye
endure
,
she
retaineth
and
bringeth
up
as
her
own
;
the
rest
that
cannot
brooke
it
,
and
winke
at
it
,
she
rejecteth
and
casteth
off
as
a
barstardly
Brood
.
Others
think
it
rather
taken
from
the
usuall
practice
of
Chapmen
in
the
view
and
choice
of
their
wares
.
A
wise
wary
Chapman
that
hath
to
do
with
a
deceitfull
Merchant
,
Draper
,
or
other
,
one
that
keepeth
his
wares
in
obscure
places
,
where
the
defects
of
them
cannot
so
easily
be
discerned
,
or
hath
false
lights
that
may
helpe
to
give
a
counterfeit
glosse
to
them
,
he
will
take
no
ware
of
him
upon
his
word
,
but
will
first
diligently
view
it
,
tosse
it
and
turne
it
,
to
and
fro
,
over
and
over
,
try
how
it
is
in
the
middest
as
well
as
at
both
ends
,
bring
it
forth
into
the
light
,
hold
up
his
Cloath
against
the
Sunne
,
see
if
he
can
espie
any
defect
or
default
in
it
;
he
knoweth
he
may
easily
else
be
over-reached
.
The
like
must
be
our
practice
,
2
Cor
.
2.17
.
in
all
matters
of
faith
and
manners
:
And
this
is
to
walke
in
the
truth
,
when
we
have
our
conversation
honest
,
and
hold
the
truth
of
Doctrine
purely
,
2
Cor
.
1.12
.
The
sincerity
of
God
,
that
is
,
godly
sincerity
1
Cor
.
5.8
.
Psal
.
78.8
.
Psal
.
78.37
.
as
may
endure
the
triall
of
the
light
.
Thus
the
Apostle
joyneth
sincerity
and
truth
together
,
as
one
and
the
same
,
or
as
the
speciall
and
generall
,
sincerity
being
a
branch
of
truth
.
5.
It
imports
firmenesse
and
constancy
in
every
holy
duty
of
our
generall
or
personall
calling
,
of
piety
or
righteousnesse
.
A
faithfull
Spirit
is
steadfast
with
God
:
the
ground
of
declining
is
lack
of
truth
.
Their
heart
was
not
with
him
,
neither
were
they
steadfast
in
his
Covenant
.
If
the
heart
be
not
true
,
what
shew
soever
a
man
makes
,
yet
he
is
but
like
an
Apple
rotten
at
the
coare
,
or
as
an
House
built
upon
the
sand
,
the
one
of
which
though
it
be
beautifull
will
soone
putrifie
,
the
other
though
it
be
fairely
set
,
yet
will
quickly
fall
?
A
man
may
have
many
worthy
gifts
,
yet
if
he
want
sincerity
,
upon
a
suddain
may
be
taken
from
him
,
Mat
.
13.12
.
Luk
.
18.18
.
both
that
which
he
hath
,
and
that
which
he
seemes
to
have
;
and
his
end
be
as
the
Figge-Trees
,
which
making
onely
a
shew
with
Leaves
having
no
Fruit
,
(
being
cursed
)
lost
even
those
also
,
and
withered
away
by
degrees
,
being
good
for
nothing
but
the
fire
.
But
grace
powred
into
an
honest
and
sound
heart
,
will
abide
for
ever
:
the
course
of
a
true
Christian
is
permanent
and
continueth
to
the
end
.
Q.
Judas
and
many
others
that
have
fallen
away
were
men
worthily
endowed
,
beyond
many
Christians
that
be
true
and
sound-hearted
.
A.
We
must
distinguish
sound
,
wel-rooted
and
constant
grace
,
received
into
a
true
heart
,
from
fained
or
temporary
.
The
wicked
have
streames
of
graces
often
,
but
they
have
not
the
Fountaine
of
grace
in
them
,
they
have
not
lively
communion
with
Christ
,
Eph.
3.17
.
as
the
godly
have
,
and
therefore
their
graces
wither
.
It
is
a
true
living
faith
that
maketh
Christ
to
dwell
in
the
heart
,
and
this
is
the
cause
why
our
grace
lasteth
.
Though
we
finde
ebbs
(
by
daily
experience
,
)
and
this
water
to
runne
exceeding
low
:
yet
having
the
Well-head
in
us
,
and
renewing
our
faith
on
him
the
quickening
Spirit
,
Rivers
do
afresh
runne
out
of
our
Bellies
,
and
the
current
of
grace
as
high
as
before
.
The
Temporizer
though
he
have
a
Streame
of
grace
,
yet
wanting
the
Fountaine
to
feed
it
,
it
must
needs
dry
away
;
as
those
Streames
or
Ponds
which
have
no
Spring
nor
head
of
Water
to
maintaine
them
,
cannot
continue
.
Again
,
the
wicked
have
many
graces
true
for
substance
,
but
not
truly
planted
,
and
therefore
their
hearts
are
never
sound
.
For
they
receive
the
grace
they
have
,
retaining
their
interest
in
the
world
,
and
the
pleasures
and
profits
thereof
,
or
some
notorious
sinne
,
or
course
in
lesser
evils
,
wherein
they
never
seriously
,
deliberatly
,
constantly
purpose
reformation
;
Evermore
some
inferiour
good
is
laid
closer
to
the
heart
,
and
hath
deeper
rooting
therein
,
then
the
word
of
promise
;
and
this
maketh
grace
it
cannot
be
held
with
them
.
For
as
a
stomack
ill
affected
with
choler
,
though
never
so
wholesome
meates
be
received
into
it
,
yet
it
cannot
hold
them
,
but
is
provoked
to
cast
:
so
where
there
is
this
obstruction
of
the
soul
,
the
wilfull
love
of
any
sinfull
course
,
or
subordination
of
grace
to
boisterous
,
distempered
,
earthly
passions
,
whatsoever
grace
is
received
into
the
heart
,
it
will
not
let
it
rest
,
but
maketh
the
soul
cast
it
up
upon
all
occasions
.
Q.
What
Reasons
may
shew
the
necessity
and
use
of
this
truth
?
A.
1.
Sincerity
is
the
girdle
whereby
all
other
graces
are
tied
close
unto
us
:
So
the
Apostle
in
the
discription
of
the
spirituall
Armour
,
calls
it
,
Eph
6.14
.
the
Girdle
of
truth
.
And
therefore
here
also
is
true
of
all
men
,
that
we
say
of
Children
in
the
Proverb
,
ungirt
,
unblest
.
This
Girdle
hath
these
Uses
.
First
,
it
doth
adorne
us
:
For
this
was
the
use
of
the
studded
Belt
,
which
the
Souldiers
did
weare
to
hide
the
gaping
joynts
of
their
Armour
,
which
would
have
been
unseemly
:
and
nothing
doth
more
adorne
a
soul
or
beautifie
our
actions
,
and
raise
admiration
in
them
,
then
uprightnesse
;
as
our
Saviour
commending
Nathanael
,
gave
this
speech
of
him
;
Behold
a
true
Israelite
in
whom
there
is
no
guile
.
Secondly
,
Joh
.
1.47
.
A
Girdle
doth
tie
other
cloathes
about
us
,
which
otherwise
the
winds
would
blow
abroad
,
and
would
hang
but
loose
upon
us
:
so
this
Girdle
of
truth
doth
containe
and
hold
together
all
other
graces
,
wherewith
the
soul
is
arrayed
;
and
without
truth
to
keep
them
together
,
in
time
all
of
them
are
blown
away
with
the
winde
of
temptation
.
That
grace
which
was
not
knit
together
with
honesty
of
heart
,
came
to
nothing
in
the
end
,
as
appeares
in
the
Parable
.
The
body
when
the
soul
is
once
gone
,
may
not
long
stay
above
ground
;
it
must
needs
be
buried
:
So
the
Hypocrites
graces
wanting
sincerity
,
which
is
the
very
soule
and
life
of
all
grace
,
they
are
but
a
stinking
carrion
,
and
what
should
an
odious
ugly
carkass
do
,
but
be
thrown
into
the
Pit
?
An
unsound
Horse
that
hath
some
secret
fault
,
may
carry
as
good
a
shew
as
the
soundest
,
and
at
the
first
for
a
mile
or
two
,
will
travell
as
freshly
and
cheerfully
as
any
,
but
at
length
he
tires
and
gives
over
.
So
it
is
with
an
unsound
Christian
,
notwithstanding
all
his
faire
beginnings
and
hopefull
entrances
,
he
continueth
not
.
Thirdly
,
Cingulum
pro
robore
,
Isa
.
2●
.
10
.
in
lumbis
sedes
virium
ac
roboris
&
cingulo
lumbi
cinguntur
D●
Ds
.
l.
4.
c
.
10.
Esa
.
22.21
.
Ier
.
1.17
.
2
King
.
4.29
.
&
9.1
.
Iob
38.3
.
&
40.7
.
Isa
.
11.5
.
1
King
.
18
46.
Exo
.
12.11
Luk
.
2.37
.
&
17.8
.
Ioh
.
13.4
.
Act.
12.8
.
Luk
.
2.35
.
Pet
.
1.13
.
He
that
is
accustomed
to
go
girded
,
is
never
well
without
it
:
He
is
not
at
ease
,
untill
it
be
put
on
.
Luk
.
19.17
.
Ioh
.
1.47.50
.
A
Girdle
trussing
up
the
Loynes
of
a
man
moderatly
,
doth
strengthen
a
man
.
I
will
strengthen
him
with
thy
Girdle
.
Whence
is
the
exhortation
so
often
used
,
of
girding
up
the
loynes
,
Prov.
31.17
.
So
this
grace
addeth
great
strength
to
the
inner-man
,
as
we
may
see
in
Job
;
who
when
God
seemed
,
and
men
did
fight
against
him
,
when
Heaven
and
Earth
seemed
to
conspire
against
him
,
yet
this
did
stick
by
him
;
Untill
I
die
,
I
will
never
take
away
mine
innocency
from
my selfe
,
Job
27.5
.
Fourthly
,
In
the
Easterne
Countries
where
they
were
accustomed
to
weare
long
Garments
down
to
the
ancles
,
they
used
to
gird
them
close
unto
their
body
,
when
they
had
any
Journey
,
Combate
or
Labour
in
hand
,
least
they
should
be
an
impediment
unto
them
:
and
so
to
have
the
Loynes
girt
,
is
to
be
fitted
and
prepared
for
any
Service
,
Travell
,
or
Conflict
.
Thus
the
Christian
that
is
girded
with
truth
,
is
in
readinesse
for
any
good
duty
,
and
to
encounter
with
any
adversary
power
that
shall
withstand
him
in
the
course
of
godlinesse
.
2.
Truth
of
heart
is
blessed
of
God
with
increase
of
grace
.
This
it
is
which
maketh
the
little
Portion
of
grace
to
thrive
in
the
hands
of
Gods
Children
.
Their
faithfulnesse
in
a
little
,
brings
them
to
be
Owners
of
a
greater
deale
,
and
to
be
Rulers
over
much
.
This
brought
such
a
plentifull
blessing
upon
the
small
beginnings
of
Nathanael
,
to
whom
Christ
,
because
of
his
truth
in
the
inward
affections
,
promised
an
enlarged
measure
of
enlightning
,
and
that
he
should
see
greater
things
.
This
brought
such
a
comfortable
increase
upon
the
dimme
knowledge
of
the
Eunuch
and
Cornelius
;
they
worshipped
God
in
truth
of
heart
,
according
to
the
measure
of
understanding
which
they
had
received
:
in
them
the
Promise
was
accomplished
,
To
him
that
hath
shall
be
given
,
and
he
shall
have
in
abundance
:
They
were
led
further
into
that
great
Mystery
of
godlinesse
,
an
Evangelist
being
sent
of
God
to
the
one
,
and
both
an
Angel
,
and
an
Apostle
to
the
other
.
3.
Sincerity
is
strengthened
of
God
to
be
a
meanes
of
comfort
to
a
mans
soul
in
his
greatest
distresses
.
When
Hezekiah
was
arrested
with
the
sentence
of
death
by
the
mouth
of
the
Prophet
;
here
was
his
comfort
,
and
that
which
emboldned
him
to
looke
death
in
the
face
with
more
courage
;
O
Lord
,
thou
knowest
,
or
remember
now
(
for
herein
I
dare
appeale
to
thy
Majesty
)
that
I
have
walked
before
thee
in
truth
.
He
had
done
many
worthy
things
in
the
abolishment
of
Idolatry
,
and
in
the
restitution
of
the
true
worship
of
God
,
but
in
none
of
these
simply
took
he
content
,
but
in
the
sincerity
of
his
affection
in
performing
them
.
So
Paul
in
the
middest
of
all
his
sorrows
,
yet
this
is
his
rejoycing
,
not
simply
that
he
had
preached
,
that
he
had
planted
Churches
,
wrought
Miracles
,
converted
sinners
,
made
Sathan
to
fall
down
from
Heaven
like
lightining
;
but
that
in
simplicity
and
godly
sincerity
,
he
had
his
conversation
in
the
world
,
2
Cor
.
1.12
.
This
puts
a
kinde
of
Heroicall
spirit
and
Lyon-like
boldnesse
into
the
Children
of
God
in
the
greatest
Trials
.
2
Chro
.
30.18
,
19
,
20.
C●l
.
3.22
.
Eph.
6.5
,
8.
Rom
.
12.8
.
Hereupon
Paul
was
resolute
,
not
to
passe
for
mans
judgment
,
1
Cor
.
4.3
.
4.
The
service
of
a
sound
Christian
is
very
acceptable
to
his
Majesty
,
be
it
to
outward
shew
never
so
meane
and
simple
.
If
servants
be
obedient
to
their
Masters
in
singlenesse
of
heart
,
they
shall
receive
their
reward
of
the
Lord
.
The
Lord
is
nigh
to
all
that
call
upon
him
in
truth
,
Psal
.
14.5
.
He
will
hear
their
Prayers
,
answer
their
desires
,
guard
and
protect
their
persons
.
Deut
4.7
.
Iam
.
4.7
.
Not
the
most
eloquent
Prayer
,
and
best
set
forth
in
words
;
but
the
supplication
that
is
breathed
from
an
honest
and
true
heart
,
findes
best
acceptation
As
in
the
naturall
body
,
the
case
of
the
sound
finger
is
safer
then
of
the
blindish
eye
:
so
in
the
Family
of
God
,
it
is
better
to
be
a
faithfull
Door-keeper
,
and
so
to
be
sure
to
hold
our
place
,
then
to
be
an
unfaithfull
Steward
,
and
to
be
thrust
out
for
untrusty
dealing
.
Many
actions
,
otherwise
fervent
enough
,
for
want
of
this
sincerity
are
but
froth
:
and
cause
them
who
have
long
pleased
themselves
therein
,
at
length
to
cry
out
of
their
doings
,
and
to
say
they
were
but
hypocrisy
.
5.
A
faithfull
man
shall
abound
in
blessings
;
that
is
,
he
that
dealeth
uprightly
and
soundly
with
men
,
and
is
not
willing
to
deceive
any
in
word
or
deed
,
carrying
himselfe
sincerely
toward
God
,
as
he
liveth
honestly
amongst
his
Neighbours
,
and
that
not
onely
in
one
matter
,
but
in
all
;
and
is
therefore
in
the
Originall
Text
called
a
man
of
faithfulnesse
,
shall
abound
in
blessings
of
all
sorts
,
with
plenty
so
farre
as
is
expedient
,
with
good
estimation
,
with
kinde
friends
,
with
spirituall
graces
,
&c.
6.
The
more
sincerity
,
the
more
affinity
with
God
.
Truth
is
one
speciall
branch
of
that
Image
of
God
,
according
to
which
man
was
made
.
God
is
the
God
of
truth
,
Psal
.
31.5
.
Christ
is
truth
,
Joh
.
14.6
.
The
Spirit
of
truth
,
Joh
.
14.12
.
The
greater
measure
of
truth
in
our
inward
parts
,
the
more
are
we
(
to
speak
with
the
Apostle
)
changed
into
that
Image
:
for
God
himselfe
is
truth
.
Q.
By
what
meanes
may
this
truth
be
attained
and
strengthened
?
A.
1.
The
general
meanes
is
constant
and
conscionable
dependance
upon
the
preaching
of
the
Word
,
Desire
the
sincere
milke
of
the
Word
,
1
Pet
.
2.1
.
He
calls
the
Word
sincere
milke
:
Ioh
14.6
.
a
milke
without
deceit
:
it
is
in
it selfe
truth
,
having
the
God
of
truth
for
the
Authour
,
Christ
Jesus
the
truth
for
the
Witness
,
the
Spirit
of
truth
for
the
Composer
of
it
;
and
then
it
workes
truth
in
the
hearts
of
them
that
hear
it
.
It
is
mighty
to
the
purging
out
of
that
Leaven
of
fraud
which
is
within
us
;
Joh
.
17.17
.
Sanctifie
them
with
thy
truth
,
thy
Word
is
truth
:
there
is
the
meanes
.
This
is
it
which
begets
faith
,
and
faith
is
that
which
purifieth
the
heart
,
Rom
.
10.17
.
How
came
the
Romanes
to
that
heartinesse
and
sincerity
of
obedience
,
which
Paul
commends
so
much
;
was
it
not
by
that
forme
of
holy
Doctrine
which
was
delivered
them
:
Rom
.
6.17
.
or
as
we
read
it
sometimes
,
unto
which
they
were
delivered
:
wherein
the
truth
preached
is
compared
unto
a
mould
,
into
which
they
were
cast
:
and
by
which
they
were
transposed
into
a
new
forme
,
enabled
to
walke
sincerely
,
and
without
halting
before
the
Lord
?
Then
again
it
is
truly
said
,
that
the
heart
can
never
be
sincere
,
till
it
be
humbled
and
broken
,
and
brought
to
the
abasement
and
deniall
of
it selfe
:
Ier
.
23.29
.
and
what
meanes
hath
God
ordained
so
effectuall
as
his
Word
,
to
worke
this
humiliation
of
spirit
?
Is
not
this
the
hammer
which
breaketh
the
stone
?
Is
not
this
that
which
pricketh
the
heart
,
and
maketh
it
to
meet
:
and
sometimes
wringeth
teares
from
the
eyes
of
those
that
hear
it
?
Besides
,
Act.
2.37
.
2
King
.
22.19
.
what
hope
that
ever
any
mans
disease
of
a
false
heart
should
be
cured
,
untill
he
be
brought
to
the
sight
of
it
?
Who
seekes
for
health
till
he
know
himselfe
to
be
diseased
?
And
shall
ever
any
man
be
brought
to
the
understanding
of
his
defect
in
this
,
untill
he
hath
been
made
to
see
it
by
the
Word
?
Further
,
what
health
is
to
the
body
,
that
truth
is
to
the
soul
.
Now
bodily
health
ariseth
from
the
seed
,
is
preserved
by
sound
and
good
diet
.
But
the
sincere
Word
of
God
,
is
that
immortall
seed
whereby
we
are
begotten
,
and
that
spirituall
food
whereby
we
are
nourished
.
2
A
second
meanes
is
to
possesse
our
hearts
with
this
,
and
to
have
it
ever
in
our
thoughts
,
that
in
all
things
,
especially
in
matters
of
Religion
,
we
have
to
do
with
God
,
and
are
ever
in
his
sight
and
presence
.
In
our
common
daily
duties
to
labour
this
:
to
performe
them
with
our
heart
,
as
in
the
sight
of
God
,
to
his
glory
,
is
a
ready
way
to
get
this
grace
of
truth
deeply
rooted
.
It
is
the
very
maine
ground
of
all
hypocrisie
,
that
this
one
thing
is
not
duely
thought
on
.
Men
forget
him
that
sees
in
secret
,
and
whose
eyes
are
as
a
flame
of
fire
,
and
therewith
peirceth
further
then
the
outward
face
;
and
hereupon
they
are
apt
to
imagine
,
that
when
they
have
carried
the
matter
smoothly
and
fairely
before
men
,
all
his
well
.
The
world
either
applaudes
them
,
or
not
accuseth
them
,
and
hereupon
they
flatter
themselves
,
as
if
all
were
well
.
Let
us
then
remember
this
,
if
we
would
be
true
and
sincere
in
our
hearts
;
The
waies
of
man
are
before
the
eyes
of
God
,
Prov.
5
21.
and
he
pondereth
all
his
paths
.
This
kept
the
Church
and
people
of
God
of
old
in
their
sincerity
,
and
preserved
them
from
dealing
falsly
concerning
his
Covenant
:
they
thought
with
themselves
,
If
we
do
thus
and
thus
,
Psal
.
44.17.21
.
shall
not
God
search
it
out
?
for
he
knoweth
the
secrets
of
the
heart
:
and
this
consideration
moved
Paul
to
faithfulnesse
in
his
ministery
;
We
make
not
Merchandize
of
the
Word
,
but
as
of
sincerity
,
but
as
of
God
,
in
the
sight
of
God
,
speake
we
in
Christ
,
2
Cor
.
2.17
.
See
what
things
go
together
:
doing
a
matter
in
sincerity
,
and
doing
it
,
as
in
the
sight
of
God
.
3.
It
is
good
to
call
our selves
to
a
frequent
reckoning
touching
our
carriages
,
binding
our selves
to
an
examination
of
them
.
He
that
hath
a
servant
of
whose
fidelity
he
hath
some
doubt
,
and
whom
he
desires
if
it
might
be
to
reclaime
,
both
for
the
good
of
the
party
,
and
for
his
own
particular
also
,
that
he
may
be
usefull
to
him
,
he
will
not
let
him
runne
on
too
long
before
he
call
him
to
an
account
;
he
considereth
that
to
be
the
next
way
to
make
him
secure
and
carelesse
.
If
he
expect
ever
and
anon
to
be
reckoned
with
,
it
will
cause
him
so
much
the
more
carefully
to
look
unto
his
businesse
:
It
is
so
in
this
case
;
The
word
of
God
telleth
thee
,
that
thou
hast
within
thee
a
false
,
a
cousening
,
a
deceitfull
heart
;
a
heart
that
will
beguile
thee
,
to
thine
utter
ruine
;
it
is
ever
ready
to
practise
with
Sathan
,
the
professed
enemy
of
thy
soul
,
to
work
mischief
against
thee
:
wouldst
thou
reforme
this
heart
,
that
it
might
become
usefull
and
serviceable
for
thee
in
the
great
and
important
business
of
salvation
,
be
sure
to
call
it
often
to
an
account
?
It
will
be
good
to
reckon
with
it
once
a
day
,
to
see
what
hath
passed
it
,
to
examine
what
thoughts
have
been
framed
in
it
,
what
purposes
,
what
intents
,
what
acts
have
been
done
,
as
effects
and
fruits
of
those
inward
purposes
:
surely
this
tying
of
thy selfe
to
such
an
often
survey
and
looking
backe
upon
thy
heart
,
will
keep
it
in
so
much
the
more
awe
;
and
when
it
is
once
accustomed
to
the
sweetnesse
which
will
be
felt
,
when
it
can
give
account
of
care
,
and
of
obedience
,
and
to
the
smart
and
punishing
which
followeth
the
remembrance
of
failing
in
holy
duties
,
it
cannot
but
be
kept
in
so
much
the
better
tune
.
4.
A
fourth
meanes
is
by
considering
the
blessednesse
of
sincerity
,
and
the
woefull
curse
that
belongeth
to
the
contrary
.
Blessed
is
the
man
whose
heart
is
faithfull
;
it
is
the
delight
of
God
:
But
he
detesteth
nothing
so
as
hypocrisie
,
and
abhorreth
those
duties
that
are
not
done
unto
him
in
soundnesse
.
Q.
What
are
the
effects
or
evidences
of
this
truth
and
soundnesse
?
A.
1.
A
sound
heart
being
well
informed
of
the
truth
of
God
,
doth
heartily
resigne
it selfe
to
be
guided
and
directed
by
the
Lord
in
all
things
.
Phil
.
1.10
.
As
it
is
noted
of
Ezra
,
Ezra
7.10
.
That
he
prepared
his
heart
to
seeke
the
Law
of
the
Lord
,
2
Chro
.
30.19
.
and
to
do
it
,
and
to
teach
in
Israel
Statutes
and
Judgements
.
And
from
this
generall
spring
these
Particulars
.
First
,
Truth
breedeth
an
hatred
of
all
false
and
corrupt
Opinions
in
Doctrine
,
Psal
.
119.128
.
I
hate
every
false
way
.
Psal
.
1
King
.
18.21
.
119.113
.
I
hate
vaine
thoughts
or
inventions
,
but
thy
Law
do
I
love
.
Secondly
,
It
hath
in
detestation
all
false
and
devised
worship
;
which
is
nothing
but
vaine
and
lying
pompe
,
and
empty
shews
.
Hos
.
11.12
.
Ephraim
compasseth
me
about
with
lies
,
and
the
house
of
Israel
with
deceit
.
Thirdly
,
It
worketh
an
universall
hatred
of
all
sinne
:
that
is
,
of
secret
sinnes
,
as
well
as
of
open
sins
,
of
lesser
sinnes
,
as
well
as
of
greater
evils
;
of
such
sinnes
as
have
some
speciall
enticement
,
by
some
particularity
of
content
or
profit
,
as
well
as
of
those
which
afford
neither
.
A
true
heart
hath
a
constant
purpose
,
in
no
one
thing
,
willingly
to
sinne
against
God
:
but
rather
doth
endeavour
to
the
utmost
in
every
good
way
of
Gods
Commandements
.
And
as
it
stands
resolved
against
all
sinne
in
generall
,
both
simply
considered
,
and
in
respect
of
all
occurences
,
whereby
he
might
be
allured
or
compelled
thereunto
:
Psal
.
141.4
.
so
he
is
in
speciall
,
against
the
sinne
to
which
he
findes
himselfe
most
inclined
,
or
wherewith
he
hath
at
any
time
been
overtaken
.
4.
It
is
joyned
with
a
readinesse
of
minde
to
acknowledge
and
lay
open
every
sinne
as
soone
as
it
is
known
to
be
sinne
,
and
to
that
end
a
gladnesse
to
have
the
conscience
ransacked
and
ripped
up
,
that
that
which
is
sinne
may
be
found
out
.
David
spake
it
out
of
experience
,
when
he
pronounced
the
man
blessed
,
in
whose
spirit
there
is
no
guile
,
Psal
32.2
.
Now
this
was
a
branch
of
that
spirituall
guile
,
that
he
once
thought
to
helpe
himself
in
evill
doing
,
by
holding
of
his
tongue
;
as
who
would
say
,
he
would
forget
it
and
passe
it
over
:
but
he
never
was
well
,
till
he
was
delivered
of
that
false
trick
,
and
fell
to
the
acknowledging
of
his
sinne
,
without
hiding
his
iniquity
:
he
never
had
comfort
,
till
he
had
confest
against
himselfe
his
wickednesse
.
This
he
writes
for
a
patterne
,
and
therefore
gives
his
Psalme
a
Title
accordingly
,
[
To
give
instruction
]
This
experience
taught
David
to
intreate
the
Lord
to
pry
into
him
,
as
fearing
himselfe
,
that
he
should
deale
somewhat
over-favourably
with
himselfe
:
Psal
.
139
23
,
24.
Try
me
,
O
Lord
,
and
know
mine
heart
:
prove
me
,
and
know
my
thoughts
,
Psal
.
141.5
.
and
consider
if
there
be
any
way
of
wickednesse
in
me
:
and
let
the
righteous
smite
me
,
for
that
is
a
benefit
:
and
let
him
reprove
me
.
When
a
man
loves
not
those
things
,
which
tend
to
the
discovery
of
his
heart
and
life
,
and
to
the
finding
out
of
his
secret
evils
,
as
reprehensions
,
whether
publique
or
private
,
or
serious
and
earnest
confession
of
sinne
before
God
,
it
is
a
signe
of
a
false
heart
.
5.
Truth
dealeth
not
onely
against
this
or
that
branch
of
corruption
,
which
shooteth
out
to
our
disgrace
or
trouble
,
but
against
the
root
it self
.
As
in
Paul
we
see
,
the
Law
of
evill
,
which
did
dwell
within
him
,
was
his
principall
matter
of
conflict
.
It
zealously
contendeth
for
the
maintenance
of
Gods
pure
worship
and
service
.
Hos
.
11.12
.
Judah
ruleth
with
the
Lord
,
and
is
faithfull
with
the
holy
One
.
In
all
service
the
true
Christian
strives
to
approve
his
heart
unto
God
,
1
Cor
14.15
.
Rom
.
6.17
.
Eph
5.19
.
2
Cor
2.17
.
Phil
.
2.15
,
16.
Eph.
●
.
6
,
7.
C●l
.
3
22.23
.
Tit
.
2
10.
Dan
6.4
.
Rom
.
12
7.
and
to
performe
them
as
in
his
presence
,
to
the
glory
of
his
Name
,
He
prayeth
with
the
Spirit
,
obeyeth
from
the
heart
,
heares
with
reverence
,
and
doth
all
things
with
life
and
power
.
8.
In
all
conditions
or
estates
of
life
,
in
all
dealings
secret
or
open
,
publique
or
private
,
at
home
or
abroad
,
he
will
carry
himselfe
as
becomes
the
Gospel
,
and
study
to
be
harmelesse
,
unblameable
,
and
without
rebuke
before
God
and
man
.
Thus
a
Christian
servant
will
shew
all
diligence
in
his
Masters
labour
,
as
well
absent
as
present
,
froward
as
courteous
;
and
all
faithfulnesse
in
things
committed
to
his
charge
,
even
to
the
least
pinne
,
though
he
might
do
otherwise
with
secrecy
and
security
from
men
;
and
that
willingly
of
conscience
,
not
for
hope
of
credit
or
gaine
.
And
not
so
onely
,
but
he
will
reverence
his
Master
,
and
in
heart
be
that
to
him
,
which
he
seemeth
to
be
in
carriage
,
and
that
behinde
his
backe
,
which
he
is
before
his
face
.
1
Chro
.
12.33
.
A
Christian
man
will
be
simple
,
plaine
and
just
in
all
his
dealing
,
inoffensive
in
matters
of
Religion
,
loving
and
courteous
in
all
his
behaviour
;
Act.
2.46
.
and
what
he
would
seeme
to
be
towards
others
in
their
presence
,
that
he
is
inwardly
,
and
in
their
absence
.
9
True
grace
is
permanent
,
and
true
Christians
are
constant
in
their
course
,
not
shrinking
in
temptation
,
nor
starting
aside
like
a
broken
bow
.
An
hypocrite
is
wavering
in
respect
of
occurences
,
halting
and
divided
in
respect
of
objects
,
in
subjection
to
inordinate
passions
,
powerlesse
in
the
performance
of
holy
duties
,
wise
to
hide
and
cover
sinne
,
glorious
in
empty
shadowes
of
Religion
,
apt
for
advantage
to
swallow
lesser
sins
without
straining
,
slippery
in
earthly
dealings
,
aiming
at
wrong
ends
in
the
profession
of
the
truth
,
indulgent
to
his
beloved
and
darling
sinne
,
desirous
to
seeme
religious
,
though
he
much
neglect
the
power
of
godlinesse
.
But
the
true
Christian
is
unlike
him
in
all
these
respects
;
He
is
sound
and
constant
,
a
Master
of
his
affections
,
a
bungler
to
colour
or
guild
over
sinne
,
desirous
to
be
good
,
and
in
every
thing
answerable
to
that
Profession
that
he
maketh
;
faithfull
in
his
place
,
plaine
in
his
dealings
,
innocent
and
harmelesse
,
as
becomes
the
Child
of
God
;
the
same
man
at
home
and
abroad
,
within
and
without
,
openly
and
in
secret
,
in
thought
and
discourse
.
Q.
Do
not
the
godly
oftentimes
in
the
performance
of
good
duties
,
looke
more
at
man
then
at
God
,
and
propound
indirect
meanes
when
they
should
eye
his
glory
onely
?
A.
They
do
through
frailty
and
weaknesse
.
But
we
must
distinguish
of
hypocrisie
,
as
of
other
sinnes
:
for
as
sinne
is
reigning
,
or
not
;
so
is
hypocrisie
.
Now
there
may
be
this
,
not
reigning
hypocrisie
in
the
hearts
and
consciences
of
Gods
people
,
David
when
he
said
,
Psal
.
32.2
.
Blessed
is
he
in
whose
spirit
there
is
no
guile
,
did
take
himselfe
tardy
in
this
evill
:
and
Bradford
,
with
other
of
those
most
holy
Martyrs
,
do
much
seek
pardon
of
hypocrisie
and
carnall
Gospelling
:
but
no
sinne
that
raigneth
not
,
must
discourage
us
.
And
if
we
have
an
unfeigned
purpose
against
it
,
if
we
grieve
for
it
,
if
we
seeke
for
strength
against
it
,
it
reigneth
not
.
Sathan
opposeth
sincerity
by
persecutions
,
opprobries
and
reproaches
:
as
of
pride
,
hypocrisie
,
dissimulation
,
specially
when
God
afflicteth
,
Job
2.6
,
9.
But
the
more
Sathan
opposeth
the
truth
,
the
more
should
we
be
in
love
with
it
:
for
Sathan
would
not
load
it
with
disgraces
,
if
it
were
not
excellent
.
Q.
Doth
not
the
Devill
labour
to
foist
in
this
leaven
of
hypocrisie
in
our
daily
course
,
that
thus
by
little
and
little
,
he
may
pick
this
good
seed
of
righteousnesse
out
of
our
hearts
?
A.
The
practice
of
Sathan
is
apparent
,
and
our
care
must
be
to
disappoint
him
.
Here
our
ressistance
is
to
hold
us
to
our
own
,
and
pray
to
God
to
rebuke
him
.
Q.
How
shall
we
be
able
to
ferret
out
the
guile
of
our
spirit
?
A.
First
,
Consider
how
carelesse
we
are
of
the
spirituall
action
,
in
those
things
we
performe
:
as
in
Prayer
,
hearing
the
Word
,
receving
the
Sacraments
.
To
the
spirituall
performance
of
these
duties
,
is
required
preparation
,
and
heavenly
disposition
of
soul
,
befitting
such
actions
,
and
the
Majesty
of
God
with
whom
we
have
to
deale
.
As
in
confession
of
sinne
,
there
is
required
grief
,
shame
,
meeknesse
;
in
supplication
,
reverence
and
devotion
.
But
who
doth
not
slightly
passe
over
these
duties
?
which
is
no
better
then
the
wiping
the
outside
of
the
dish
,
not
looking
to
that
within
.
2.
Marke
,
that
in
ressistance
of
sin
,
we
are
more
sorry
and
deale
against
this
or
that
branch
of
corruption
,
which
appeareth
to
our
disgrace
,
then
against
the
body
of
death
it selfe
:
Against
one
sin
to
which
we
are
not
inclind
,
more
then
to
another
to
which
we
are
disposed
.
3.
Marke
the
course
of
our
affections
,
and
we
shall
see
how
unsound
we
are
towards
God
and
our
Brethren
.
If
a
thing
touch
our selves
,
our
blood
will
quickly
be
in
our
nailes
:
If
a
man
do
know
this
or
that
amisse
by
us
,
it
is
grievious
,
the
shame
of
it
much
upbraides
us
:
But
things
that
offend
God
,
and
which
we
know
,
he
seeth
amisse
in
us
,
we
can
let
these
passe
nothing
affected
;
a
signe
our
love
to
him
is
not
so
sound
;
our
fear
of
him
,
and
desire
of
praise
with
him
,
not
so
unfaigned
.
We
should
be
ashamed
to
be
found
often
in
the
same
fault
before
men
:
we
commit
and
confesse
the
same
sinnes
daily
before
God
,
and
are
not
confounded
in
our selves
.
If
we
speak
an
hasty
word
in
the
presence
of
some
reverent
man
,
that
might
be
to
our
disgrace
,
our
thoughts
trouble
us
;
but
the
offence
against
God
is
lightly
passed
over
.
We
are
circumspect
to
avoide
the
breach
of
penall
Lawes
,
not
so
carefull
to
prevent
transgression
against
God
.
We
confesse
sin
before
God
,
and
seeme
to
aggravate
it
:
but
being
questioned
of
men
,
we
turne
the
faire
side
outward
,
and
make
the
best
of
it
.
If
we
live
in
peace
and
credit
,
we
think
others
should
not
repine
:
but
we
shall
finde
secret
grudgings
at
the
prosperity
of
others
.
We
rejoyce
at
that
which
should
occasion
grief
;
we
grieve
at
what
is
matter
of
joy
.
Lastly
,
let
us
observe
how
frequently
our
actions
are
corrupted
.
In
leaving
sinne
many
times
,
we
leave
it
not
because
we
hate
it
as
sinne
,
but
it
hath
often
broken
out
to
our
reproach
:
our
friends
perswade
to
relinquish
it
,
it
will
be
for
our
credit
and
advantage
.
We
confesse
our
own
sins
,
not
desiring
to
give
glory
unto
God
,
and
gaine
a
testimony
of
a
sound
heart
:
but
because
worldly
wisdome
doth
tell
us
,
It
is
best
to
tell
our
own
tale
,
or
it
were
double
folly
to
make
dainty
of
that
all
the
world
knoweth
:
It
will
not
be
for
our
credit
to
lessen
our
fault
when
it
is
fully
known
;
we
shall
lose
the
estimation
of
good
men
,
if
we
seek
to
hide
,
excuse
or
make
light
of
our
offences
.
Our
promises
of
amendment
,
when
we
have
been
overtaken
with
sin
to
our
disgrace
,
have
not
proceeded
from
due
consideration
,
nor
had
due
execution
accordingly
.
In
the
profession
of
religion
we
have
oft
aimed
at
sinister
ends
,
as
praise
of
men
,
gaine
,
or
the
like
.
Thus
in
taking
up
good
duties
,
as
orders
in
our
Family
,
we
often
look
not
so
much
at
the
conscience
of
Gods
Commandement
,
as
at
this
;
The
eyes
of
men
are
upon
us
,
all
the
world
will
cry
shame
,
if
such
things
be
neglected
altogether
.
Our
performance
of
private
duties
is
far
more
dull
,
superficiall
and
slight
,
that
the
which
is
done
in
the
sight
of
others
.
The
presence
of
men
doth
oft
restraine
from
many
hasty
sinfull
speeches
,
and
unwarantable
actions
,
which
we
take
liberty
to
speak
and
do
before
the
face
of
the
most
High
,
and
are
not
ashamed
:
Our
rebukes
are
carnall
,
rather
because
our
mindes
are
crossed
,
then
that
God
is
dishonoured
.
Our
obedience
is
partiall
,
this
we
do
,
another
thing
no
lesse
materiall
we
passe
over
without
regard
.
Yea
,
and
we
meane
well
many
times
,
and
are
fervent
in
a
good
thing
,
without
sinister
respects
;
and
that
partly
for
the
Commandement
of
God
,
but
not
onely
,
nor
resolutely
for
that
:
but
more
for
other
considerations
then
that
.
Therefore
in
such
cases
and
trials
,
we
are
found
to
be
others
,
if
we
examine
it
,
then
we
would
.
We
beare
with
faults
in
him
that
is
serviceable
to
our
humour
:
against
another
that
is
not
so
pleasing
in
our
eye
,
we
are
hot
and
fiery
.
Sometime
we
undertake
to
deale
for
some
that
speak
to
us
,
but
do
it
without
any
hearty
well-wishing
to
him
;
sometime
not
sticking
to
say
to
your
friend
,
I
must
speak
to
you
for
fashion
,
but
do
as
you
please
.
We
visit
sick
ones
,
but
not
stirring
up
our
bowels
of
mercy
;
we
speak
a
great
many
Phrases
of
course
,
our
conscience
telling
us
it
is
otherwise
.
We
make
a
semblance
of
reverence
,
but
how
far
it
is
from
the
heart
,
this
may
testifie
;
that
we
can
(
absent
from
the
parties
)
use
their
names
proverbially
,
break
jests
on
them
,
admit
sinister
suspcions
.
We
can
speak
faire
to
mens
faces
,
when
war
is
in
the
heart
:
and
when
we
hate
the
person
,
take
on
as
if
we
sought
the
disgrace
of
his
sin
onely
.
So
in
fruites
of
love
,
we
can
do
this
party
good
sometime
,
but
it
is
to
keep
another
under
,
who
else
would
sprout
forth
so
far
,
that
his
shade
would
dimme
our
lights
:
as
I
will
do
for
such
a
one
,
they
know
good
behaviours
,
they
will
do
their
homage
,
such
a
one
will
thanke
me
for
it
,
I
am
sure
it
will
not
be
given
cleane
away
;
he
is
able
to
do
me
a
good
turne
again
,
&c.
Q
What
must
we
do
after
we
have
found
out
this
unsoundnesse
?
A.
First
,
We
must
take
up
our selves
for
halting
,
and
bewaile
it
with
shame
,
and
sorrow
.
For
thoug
there
may
be
some
reliques
of
hypocrisie
in
a
good
man
,
yet
the
nature
of
halting
is
,
it
will
go
quite
out
of
the
way
if
it
be
not
healed
.
Heb
.
12.13
.
And
make
straight
steps
unto
your
feet
,
least
that
which
is
halting
be
turned
out
of
the
way
.
Ah
,
how
far
am
I
from
that
truth
which
God
requires
in
the
inward
parts
?
What
a
deale
of
wicked
fraud
and
deceit
is
even
heaped
and
piled
up
within
me
?
What
rottennesse
doth
lodge
still
in
my
breast
?
What
am
I
,
but
a
shop
of
lies
and
vanities
?
Easier
it
is
a
great
deale
to
know
the
number
of
my
haires
,
then
of
the
cunning
motions
and
affections
of
my
heart
.
Oh
,
the
blinde
corners
,
the
secret
turnings
and
windings
,
the
close
lurking
holes
that
are
therein
.
Upon
examination
I
have
found
a
world
of
falsnesse
in
my
soule
,
more
then
ever
I
imagined
.
My
cogitations
are
vaine
,
my
affections
unsound
,
my
aimes
indirect
,
my
course
of
life
palpably
grosse
in
dissimulation
before
God
,
and
towards
men
.
If
some
loathsome
disease
had
infected
my
body
,
I
should
be
grieved
and
ashamed
at
it
:
and
shall
I
not
mourne
for
the
unsoundnesse
of
my
heart
?
If
I
stood
convicted
before
men
for
some
notorious
cousener
or
deceiver
,
I
could
not
but
take
it
grievously
:
But
many
times
I
have
played
fast
,
and
loose
in
the
presence
of
the
All-seeing
God
,
pretending
his
service
,
when
I
have
done
mine
own
will
,
offering
him
the
body
,
when
the
heart
hath
been
let
loose
after
vanity
.
Secondly
,
We
must
stirre
up
our selves
to
be
more
sound
and
sincere
before
the
Lord
.
Deceit
and
falshood
is
the
Image
of
Sathan
,
who
abode
not
in
the
truth
:
most
unmeet
to
be
borne
in
any
degree
,
by
him
that
is
the
Sonne
of
God
.
The
Commandement
is
,
Be
ye
holy
,
for
I
am
holy
.
Be
perfect
,
as
your
heavenly
Father
is
perfect
.
Hereby
may
we
assure
our
hearts
that
we
are
the
Children
of
God
,
if
we
be
true
as
he
is
true
.
Truth
is
the
Image
of
God
,
stamped
upon
the
hearts
of
them
,
whom
the
Lord
hath
called
forth
to
be
his
peculiar
People
.
What
health
and
soundnesse
is
to
the
body
,
that
is
sincerity
to
the
soul
:
a
grace
of
singular
excellency
,
and
excellent
use
,
pleasing
to
God
,
and
profitable
to
man
.
Wise
men
delight
in
sound
and
faithfull
friends
:
the
Lord
takes
pleasure
in
them
that
be
true-hearted
to
his
glory
.
A
sound
body
is
fit
for
labour
:
a
true
heart
is
ready
prepared
for
any
service
that
God
requires
.
The
way
is
not
tedious
to
men
,
they
halt
not
in
it
,
but
through
weaknesse
and
imperfection
:
O
my
soul
,
the
way
of
life
would
be
most
pleasant
and
deli●htfull
,
crosses
easie
to
be
borne
,
the
comforts
of
grace
most
admirable
and
sweet
,
were
it
not
that
corrupt
humours
causing
distempers
,
do
still
breed
within
thee
.
Earthly
desires
,
vaine
delights
,
unruly
lusts
and
passions
,
are
great
impediments
to
the
quick
and
easie
dispatch
of
our
Christian
pilgrimage
:
Sincerity
is
the
girdle
of
the
minde
to
trusse
up
these
,
strengthen
our
souls
,
and
tie
the
heart
to
the
work
commanded
.
We
buy
Girdles
for
the
body
,
and
if
costly
ones
,
we
keep
them
carefully
:
I
will
seek
to
Heaven
for
this
Girdle
of
grace
,
for
it
is
woven
there
,
no
Shop
can
serve
me
with
it
,
but
that
onely
.
Thirdly
,
We
must
seek
unto
God
by
earnest
and
hearty
Prayer
:
for
every
good
and
perfect
gift
cometh
from
above
,
Psal
.
17.1
.
Lord
,
thou
that
delightest
in
the
simple
and
trute-hearted
,
that
cleave
unfainedly
unto
thy
Testimonies
:
I
pray
thee
create
in
me
a
true
heart
and
simple
spirit
,
that
without
guile
I
may
stick
unto
thy
Statutes
,
and
do
what
is
acceptable
in
thy
sight
.
Naturally
I
am
full
of
falshood
and
guile
,
which
I
can
by
no
meanes
shake
off
or
deny
of
my selfe
:
I
come
unto
thee
the
God
of
truth
,
that
at
first
didst
create
me
after
thy
Image
,
make
me
every
day
more
and
more
like
unto
thy self
in
true
holinesse
and
righteousnesse
.
Lastly
,
By
faith
we
must
hold
Jesus
Christ
,
who
is
the
Way
,
the
Truth
,
and
the
Life
,
for
the
increase
of
this
sincerity
.
Christ
is
the
Fountaine
of
grace
,
of
whose
fulnesse
we
partake
,
and
grace
for
grace
.
Whither
should
the
thirsty
runne
,
but
to
the
Fountaine
?
Then
shall
I
be
true
indeed
,
when
the
Giver
of
Truth
dwelleth
in
my
heart
.
Lord
strengthen
and
confirme
my
faith
,
that
being
knit
unto
Christ
more
and
more
,
I
may
be
stored
with
his
Fulnesse
.
CHAP.
VII
.
The
Sixth
Property
of
a
godly
life
,
viz.
Righteousnesse
.
Of
the
Signification
of
the
Word
Righteous
;
And
how
the
godly
(
in
a
Gospell
sense
)
may
be
said
to
be
Righteous
.
What
things
Righteousnesse
implies
;
and
wherein
the
Nature
of
it
consists
.
Sundry
Reasons
to
perswade
us
to
labour
after
it
.
Encouragements
to
continue
in
a
Righteous
course
notwithstanding
all
opposition
.
Lastly
,
The
Evidences
or
Tokens
of
true
Righteousnesse
,
with
the
meanes
to
be
used
for
the
strengthining
and
preserving
thereof
.
Gen.
6.9
.
Luk
.
2.25
.
Mat
.
23.35
.
Mat
.
9
13.
&
23.28
.
Luk
.
18.9
.
Mat
.
1.
●8
.
Psal
.
24.5
.
&
33.5
.
1
Sam
.
12
7.
Psal
.
103.6
,
17
Dan
.
9.16
.
2
Cor
.
9.9
,
10.
Act
3.14
.
&
7.52
.
Mat
.
27.19.4.24
.
Q.
WHat
is
the
sixth
Property
of
a
godly
life
?
A.
It
must
be
just
and
righteous
.
Noah
,
Simeon
,
Abel
,
are
said
to
be
just
,
and
righteous
men
.
Q.
What
doth
the
Word
righteous
signifie
?
A.
1.
They
that
seeme
just
,
but
are
not
purged
from
their
iniquity
,
are
called
righteous
:
because
they
are
such
in
their
own
conceits
.
2.
Just
is
taken
for
good
,
bountifull
,
or
mercifull
;
one
that
is
ready
to
bestow
favour
or
compassion
:
in
which
sense
it
is
many
times
said
that
God
is
righteous
.
3.
It
imports
one
that
is
perfect
and
holy
,
free
from
all
spot
and
staine
of
sin
.
So
Christ
is
called
the
Just
One
.
4.
He
is
said
to
be
just
,
that
is
true
and
faithfull
in
his
dealings
betwixt
man
and
man
,
one
that
respects
equity
and
right
in
his
Calling
:
in
which
sense
true
and
sincere
speeches
are
called
righteous
or
just
.
5.
A
man
that
is
regenerated
by
the
Spirit
,
justified
by
faith
,
and
that
exerciseth
himselfe
in
the
practice
of
righteous
and
holy
things
,
specially
in
the
duties
of
mercy
and
justice
betwixt
man
and
man
,
is
ordinarily
said
to
be
just
or
righteous
.
Act.
22.14
.
Luk
23.50
.
Prov.
16.13
.
Luk
.
1.6
.
Apoc
.
22.11
.
Mat
.
13.17
.
&
23.29
.
&
10.41
.
Mar
6.20
.
Tit
.
1.8
.
1
King
8.46
.
Job
.
2●
.
4
.
Rom
3.23
.
Joh
.
3.6
.
1
Thes
.
5.23
.
Gal
.
5.17
.
Psal
.
143.2
.
1
Joh
.
1.8
.
Act.
3.39
.
Rom
.
5.11
.
Esa
.
56.1
.
Rom
.
1.16
,
17.
2
Cor
.
5.21
.
Phil
.
3.9
.
Joh
.
1.13
.
Q.
There
is
none
righteous
,
no
not
one
.
A.
There
is
none
righteous
of
himselfe
,
by
nature
;
for
all
have
sinned
,
all
are
conceived
in
sinne
;
and
that
which
is
borne
of
the
flesh
,
is
flesh
.
Again
,
there
is
none
perfectly
righteous
in
respect
of
grace
infused
,
or
obedience
proceeding
from
it
:
for
we
know
but
in
part
,
our
sanctification
is
imperfect
in
degree
.
But
the
godly
are
righteous
by
imputation
,
being
justified
by
faith
,
and
acquitted
from
the
guilt
and
punishment
of
sinne
,
which
righteousnesse
is
called
the
righteousnesse
of
God
,
and
the
righteousnesse
which
is
of
.
God
by
faith
.
And
they
are
righteous
also
by
Regeneration
,
Sanctification
,
and
Workes
of
holinesse
:
But
this
righteousnesse
is
onely
in
part
,
begun
here
,
increasing
daily
by
degrees
,
to
be
perfected
in
Heaven
.
The
Elect
are
borne
anew
of
the
immortall
Seed
,
have
put
off
the
old
man
,
are
renewed
in
the
spirit
of
thir
minde
,
are
dead
unto
sinne
:
but
their
renovation
is
not
perfect
in
degrees
,
the
reliques
of
the
old
man
do
still
abide
in
them
,
sinne
hath
received
his
deaths
wound
,
but
is
not
utterly
abolished
.
Therefore
it
may
truly
be
affirmed
,
Job
9.20
.
that
they
are
both
righteous
and
unrighteous
,
in
respect
of
righteousnesse
which
is
called
inherent
:
unrighteous
in
themselves
,
righteous
in
Christ
;
1
Cor
.
6.11
.
unrighteous
by
nature
,
renewed
by
grace
;
unrighteous
by
the
workes
of
nature
,
1
Joh
.
3.8.9
.
Ex.
28.38
.
righteous
by
the
acts
of
righteousnesse
;
unrighteous
in
respect
of
the
remainders
of
sinne
,
righteous
in
respect
of
the
truth
of
holinesse
.
The
workes
that
proceed
from
the
flesh
,
abiding
in
them
are
filthy
;
Job
14.4
.
but
they
that
proceed
from
the
Spirit
are
acceptable
,
Phil
.
4.18
,
19.
being
perfumed
with
the
sweet
Odours
of
Christs
Sacrifice
.
Q.
How
can
the
godly
be
said
to
be
righteous
any
more
then
the
temporary
Christian
,
if
his
righteousnesse
be
imperfect
?
A.
The
intire
nature
of
righteousnesse
is
to
be
found
in
them
in
respect
of
parts
,
essentiall
and
integrall
,
if
we
may
so
speake
:
but
the
full
perfection
of
parts
is
wanting
.
As
a
Childe
in
the
Mothers
Wombe
,
hath
all
the
parts
of
man
,
but
not
the
perfection
of
stature
,
wit
,
&c.
Q.
What
things
doth
righteousnesse
imply
?
A.
1.
It
presupposeth
a
sovereigne
and
unfained
faith
,
Esa
.
26.2
.
Heb
.
11.6
.
without
which
it
is
impossible
to
please
God
.
But
this
justice
hath
in
common
with
truth
,
integrity
,
and
uprightnesse
:
for
faith
is
the
root
of
them
all
.
2.
It
implies
the
renovation
of
our
nature
according
to
the
Image
of
God
,
in
true
righteousnesse
,
Eph.
4.24
.
which
is
part
of
the
divine
quality
begun
in
us
:
for
no
man
can
be
righteous
before
he
be
renewed
into
righteousnesse
by
the
holy
spirit
.
3.
Act.
24.16
.
Heb
.
13.18
.
Psal
.
119.3
.
Isa
.
1.16
,
17.
It
notes
a
deliberate
,
constant
,
and
well-advised
purpose
and
determination
to
do
that
which
is
just
and
equall
in
the
sight
of
God
,
notwithstanding
all
allurements
and
temptations
to
the
contrary
.
Deut
.
5
29.
Oh
,
that
there
were
in
my
people
such
an
heart
,
to
feare
me
alwaies
.
Thus
,
Paul
and
Barnabas
exhorted
the
Antiochians
with
purpose
of
heart
to
cleave
unto
the
Lord
.
4.
It
comprehends
a
constant
,
and
a
continuall
practice
of
all
good
according
as
the
Lord
affords
opportunity
and
meanes
which
must
be
alwaies
,
and
with
respect
to
all
Gods
Commandements
.
1
Reg
.
8.32
.
Act.
10.35
.
Rom
.
6.13
,
14.
Heb
.
11.33
.
1
Joh
.
2.29
.
Psal
.
112.3
,
9.
Luk
.
1.6
.
Deut
.
16.20
.
Psal
.
15.2
.
Psal
.
7.9
,
●1
.
1
Joh
.
3.8
.
He
that
doth
righteousnesse
,
is
righteous
.
Here
the
worke
done
is
called
righteousnesse
,
to
wit
,
of
course
,
conversation
,
or
worke
.
Riches
and
plenteousnesse
shall
be
in
his
house
,
and
his
righteousnesse
endureth
for
ever
,
Psal
.
112.3
,
9.
Zachary
and
Elizabeth
were
both
just
before
God
,
and
walked
in
all
the
Statutes
and
Ordinances
of
the
Lord
.
Blessed
are
they
that
keep
Judgement
,
and
he
that
doth
righteousnesse
at
all
times
,
Psal
.
106.3
.
Justices
,
Justice
shalt
thou
follow
;
that
is
,
all
manner
of
Justice
,
and
nothing
but
Justice
exactly
,
carefully
,
and
continually
shalt
thou
follow
.
He
that
walketh
uprightly
,
and
worketh
righteousnesse
.
And
it
shall
be
our
righteousnesse
,
Deut
.
6.25
.
Vid
.
Jun.
Dial
.
in
Deut
.
6.25
.
if
we
observe
to
do
all
these
Commandements
before
the
Lord
our
God
,
as
he
hath
commanded
us
.
5.
In
respect
of
our
daily
weaknesse
,
which
doth
dint
,
and
bruise
this
breast-plate
,
there
must
be
sorrow
and
humble
confession
of
sinne
,
with
seeking
pardon
:
this
doth
beate
it
forth
againe
,
and
underline
it
,
that
it
is
as
serviceable
to
us
as
ever
.
Forgive
us
(
we
say
)
daily
our
trespasses
,
for
our
righteousnesse
is
rather
in
unfained
purpose
,
then
exact
performance
,
rather
in
confession
of
imperfection
,
then
in
any
perfection
we
can
attaine
.
Q.
Doth
the
nature
of
this
righteousnesse
stand
in
practice
?
A.
No
:
But
in
conformity
of
heart
,
joyned
with
a
sound
,
deliberate
,
well-rooted
purpose
to
do
whatsoever
the
Lord
hath
commanded
.
For
a
man
truely
converted
at
his
last
gaspe
,
is
just
and
righteous
,
though
for
lacke
of
opportunity
he
never
do
good
work
.
But
this
purpose
is
such
as
must
be
produced
into
act
,
as
the
Lord
shall
offer
ability
and
meanes
.
And
of
this
will
it
is
true
,
that
the
Lord
accepteth
it
for
the
deed
:
but
as
for
those
wishes
or
slight
purposes
which
never
come
to
performance
,
not
for
want
of
meanes
,
but
through
sicklenesse
and
change
of
will
,
Deut
.
5.29
.
they
are
of
no
esteeme
with
God
.
Q.
Is
not
continuance
in
well-doing
the
cause
,
why
our
righteousnesse
is
true
?
A.
True
righteousnesse
is
constant
,
but
truth
doth
make
it
constant
,
not
constancy
true
.
Mat
.
13.22
,
23.
Grace
doth
endure
because
it
is
true
;
It
is
not
true
because
it
doth
abide
.
Q
What
Reasons
may
perswade
us
to
labour
after
righteousnesse
?
A.
1.
Righteousnesse
is
a
Christian
Garment
,
that
doth
adorne
more
then
Gold
or
Silver
;
Joh
.
29.13
,
43.
Isa
.
59.17
.
Eph.
6.14
.
Esa
.
59.17
.
yea
,
it
is
a
Breast-plate
to
defend
the
heart
and
vitall
part
,
against
all
the
temptations
and
assaults
of
Sathan
.
When
the
Devill
doth
tempt
us
to
sinne
,
if
the
breast
be
covered
with
a
firme
constant
resolution
and
bent
of
will
to
shunne
,
dislike
and
abhorre
whatsoever
is
evill
and
unjust
,
but
to
approve
follow
,
delight
in
,
and
practice
whatsoever
things
are
honest
,
pure
,
of
good
report
;
then
his
suggestions
will
fall
down
like
Paper-shot
,
and
shall
not
peirce
us
.
Gen.
39.10
.
How
can
I
do
this
great
wickednesse
,
and
so
sinne
against
God
?
And
he
who
looketh
to
be
preserved
in
manifold
temptations
to
sinne
,
and
to
keep
in
obedience
to
all
kinde
of
duties
,
both
towards
God
and
men
,
had
need
to
have
no
lesse
then
this
firmenesse
and
determinate
purpose
of
a
Christian
heart
.
How
can
any
man
walke
innocent
or
harmelesse
among
his
neighbours
,
though
others
should
walke
so
towards
him
,
except
he
had
armed
himselfe
with
this
cogitation
,
to
do
no
man
any
wrong
?
and
not
onely
so
,
but
to
do
no
other
iniquity
or
evill
,
which
might
offend
any
,
or
wound
his
own
soul
?
How
many
waies
shall
a
Christian
that
truly
hateth
sinne
,
be
carried
into
sinne
against
God
and
his
neighbour
,
if
he
indent
not
from
time
to
time
afresh
with
his
heart
against
all
unrighteousnesse
and
parts
of
unholy
life
?
And
therefore
St
Pauls
teaching
the
Corinthians
,
how
they
should
be
prepared
for
the
Encounter
,
doth
among
the
rest
,
commend
unto
them
the
Armour
of
righteousnesse
,
2
Cor
.
6.7
.
both
on
the
right
hand
,
and
on
the
left
,
that
is
,
in
prosperity
and
adversity
,
that
so
they
should
give
no
occasion
of
offence
in
any
thng
,
but
in
all
things
approve
themselves
as
the
Servants
of
God
.
Mat
.
5.16
.
1
Pet
.
3.1
,
2.16.10
.
If
we
be
derided
for
our
Profession
,
we
may
cloath
our selves
with
righteous
and
innocent
dealing
,
as
with
a
Garment
,
and
weare
it
as
an
Ornament
.
If
challenged
as
hypocrites
,
the
righteousnesse
of
our
course
doth
manifest
the
soundnesse
of
our
faith
,
and
approve
it
pure
as
Gold
tried
in
the
Furnace
.
When
men
shall
load
us
with
prejudicate
Opinions
,
condemning
us
without
cause
of
misbehaviour
or
indirect
dealing
in
our
Place
or
Office
:
this
will
beare
it
off
,
I
know
nothing
by
my selfe
,
I
care
not
for
mans
judgment
,
1
Cor
.
4.3
.
As
touching
me
,
I
care
very
little
to
be
judged
by
you
.
When
the
Devill
telleth
us
,
Thou
art
not
elected
,
thou
hast
no
faith
,
thou
art
not
sanctified
.
1
Joh
.
2.29
.
All
doth
come
before
the
Tribunall
of
righteousnesse
,
this
confirmeth
to
us
our
election
,
and
actuall
separation
from
the
world
.
2
Pet
.
1.10
.
Wherefore
Brethren
,
give
rather
diligence
to
make
your
Calling
and
Election
sure
.
This
assureth
us
that
our
faith
is
unfained
,
our
sinnes
forgiven
,
and
we
sanctified
.
1
Joh
.
3.7
,
8.
He
that
doth
righteousnesse
,
is
righteous
.
If
we
walke
in
the
light
,
as
he
is
in
the
light
,
then
have
we
fellowship
with
the
Father
,
and
the
blood
of
Jesus
cleanseth
us
from
all
sinne
.
1
Joh
.
1
6
,
7.
He
is
made
good
in
some
measure
,
that
doth
good
in
any
true
measure
The
Fruite
discovers
the
quality
and
sap
of
the
Tree
.
Job
.
11.18
,
19.
2.
Righteousnesse
is
the
foundation
of
good
courage
and
holy
security
.
Prov.
28.1
.
Job
5
22.
Psal
3.5
,
6.
The
righteous
are
bold
as
a
Lyon
,
notwithstanding
all
the
malice
,
might
,
and
craft
of
wicked
men
,
which
set
themselves
against
them
;
neither
can
any
other
accidents
or
occurrences
dismay
or
daunt
them
;
for
they
are
perswaded
of
the
verity
of
Gods
Promises
,
with
the
sufficiency
of
his
Power
,
and
have
a
sure
apprehension
both
of
his
presence
and
goodnesse
.
He
will
not
be
afraid
of
evill
tidings
,
his
heart
is
fixed
and
believeth
in
the
Lord
:
he
will
not
fear
untill
he
see
his
desire
upon
his
enemies
.
3.
None
can
be
safe
here
,
or
saved
hereafter
,
but
the
righteous
Nation
.
The
righteous
shall
inherite
the
Land
;
Psal
.
37.29
.
Psal
.
118.20
.
Psa●
.
15.2
.
Esa
.
26
2.
Psal
.
1.6
.
the
righteous
shall
dwell
in
the
holy
Hill
of
the
Lord
.
The
Lord
knoweth
,
regardeth
,
favoureth
,
takes
care
of
the
righteous
.
Our
Saviour
saith
plainly
,
Except
your
righteousnesse
,
shall
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
,
ye
cannot
enter
into
the
Kingdome
of
Heaven
,
Mat
.
5.21
.
Righteousnesse
delivereth
from
death
,
and
all
miseries
of
this
life
.
Prov.
11.4
.
&
10.2
.
●rov
.
12.28
.
&
11.19
.
Life
is
in
the
way
of
righteousnesse
,
and
in
that
path-way
,
there
is
no
death
.
The
meaning
is
,
that
they
which
are
righteous
men
,
justified
by
the
obedience
of
Christ
,
sanctified
by
his
Spirit
,
and
obedient
to
his
will
in
working
that
which
is
agreeable
to
his
Word
,
are
in
a
state
of
life
everlasting
.
The
life
of
grace
they
have
in
possession
already
;
the
life
of
Glory
is
assured
unto
them
by
the
Promise
of
God
,
whereof
he
hath
given
them
an
earnest
and
pawne
,
in
that
he
hath
raised
them
from
the
death
of
sinne
,
to
the
life
of
righteousnesse
:
for
whosoever
hath
the
one
,
can
never
faile
of
the
other
.
And
therefore
it
is
said
,
that
there
is
no
death
in
that
path
.
They
are
delivered
from
the
first
death
,
which
hath
power
over
all
sinfull
men
in
this
world
:
and
they
shall
never
come
into
the
second
,
which
is
the
portion
of
reprobates
in
the
world
to
come
.
At
the
day
of
Judgment
only
the
righteous
shall
be
acquitted
,
and
received
into
Glory
,
Mat
.
13
43.
&
25
37
46.
Luk
.
14
14.
Prov.
10.3
.
&
13.29
.
Prov.
11
6.
&
15.6
.
as
the
righteous
are
assured
of
Peace
and
Glory
in
the
Life
to
come
,
so
be
they
of
safety
,
peace
and
comfort
in
this
life
,
if
it
be
for
their
good
.
The
Lord
will
not
famish
the
soul
of
the
Just
.
Good
men
are
not
unprovided
of
food
,
because
they
are
unfurnished
of
wealth
.
The
righteousnesse
of
the
Just
delivereth
them
out
of
dangers
,
out
of
troubles
,
out
of
feares
,
out
of
temptations
,
from
destruction
;
yet
not
by
strength
of
its
own
,
but
by
the
power
of
God
:
not
according
to
their
worthinesse
in
way
of
desert
,
but
according
to
his
goodnesse
in
way
of
reward
:
not
extended
to
all
men
that
doe
good
workes
,
but
restrained
to
just
men
whose
works
are
good
Righteousnesse
doth
keep
the
perfect
in
the
way
;
that
is
,
Prov.
13.6
.
Psal
.
37.25
,
26
&
34.9
.
●0
.
Gods
favour
,
grace
,
and
goodnesse
,
for
and
by
righteousnesse
doth
protect
the
Just
;
yea
,
righteousnesse
it self
is
as
a
guard
to
provide
and
defend
them
from
approaching
dangers
.
If
the
righteous
fall
seven
times
,
he
shall
rise
againe
,
Prov.
24.16
.
The
Lord
upholdeth
the
Just
,
Psal
.
37.15
.
If
he
come
into
many
troubles
,
and
that
very
oft
,
by
the
gracious
hand
of
God
he
shall
be
delivered
out
of
them
all
.
It
is
a
similitude
from
Chrildren
led
of
their
Parents
,
who
through
weaknesse
do
sometimes
stumble
and
fall
to
the
ground
,
but
be
neither
hurt
with
the
fall
,
nor
helplesse
that
they
should
not
be
taken
up
againe
.
God
is
ever
at
the
right
hand
of
the
just
to
save
and
deliver
them
.
He
is
in
the
Generation
of
the
Just
.
The
Name
of
the
Lord
is
a
strong
Tower
,
the
righteous
fly
unto
it
,
Prov.
18.10
.
Esa
.
3.10
.
Psal
.
34.19
.
Job
5.19
.
Psal
.
73.23
.
Psal
.
16.8
.
Psal
.
14.5
.
Prov.
14.34
.
Deut
.
28.12
,
13.
Righteousnesse
is
the
way
to
honour
and
promotion
in
this
life
,
as
well
as
of
Glory
in
the
world
to
come
.
Righteousnesse
exalteth
a
Nation
.
The
Phrase
of
speech
is
emphaticall
,
for
by
a
Prosopopie
hands
are
ascribed
to
justice
,
whereby
a
Nation
is
exalted
and
set
on
high
.
As
if
it
had
been
said
,
although
no
man
should
favour
that
Nation
,
yet
justice
which
it
exerciseth
,
will
not
suffer
it
,
to
lie
neglected
.
To
the
righteous
good
shall
be
repaid
,
Prov
13.21
.
In
the
house
of
the
righteous
is
much
Treasure
,
Prov.
15.6
.
4.
The
way
of
the
Just
is
full
of
comfort
.
Job
.
36.7
.
●sal
.
33
1.32.11
.
For
the
Just
man
is
as
day
,
which
shining
in
the
morning
,
is
by
degrees
carried
forward
to
perfection
.
The
beginning
of
comfort
is
like
the
dawning
of
the
day
,
the
proceeding
as
a
fiery
Sun-shine
morning
,
the
fulnesse
and
perfection
,
which
is
perpetuall
and
without
declining
,
is
like
a
Noon-tide
,
or
the
midst
of
a
Summers
day
.
The
righteous
shall
sing
and
rejoice
.
5.
Prov.
10.24
.
Psal
.
34.
●5
.
●7
.
&
97.12
.
Psal
.
33.1
.
Prov.
15.24
.
1
Pet
.
3.14
.
The
service
of
the
Just
is
acceptable
to
the
Lord
;
he
regardeth
their
Prayers
,
fulfilleth
their
desires
for
good
,
and
is
delighted
with
their
thanksgivings
.
The
eyes
of
the
Lord
are
over
the
the
righteous
;
and
his
eares
are
open
unto
their
cry
.
It
becomes
the
just
to
sing
praises
.
The
Lord
heareth
the
Prayers
of
the
righteous
.
6.
The
Just
are
blessed
in
their
sufferings
and
temptations
,
for
the
Lord
corrects
them
in
love
to
open
their
eares
,
Job
36.8
,
9.
1
Pet
.
4.14
.
Psal
.
37.32
,
33
Prov.
12.13
.
Prov.
11.8
.
Psal
.
34.19
.
Prov.
10.25
,
30.
and
bring
them
to
the
acknowledgement
of
their
iniquity
.
His
Spirit
is
present
with
them
to
teach
and
instruct
what
use
is
to
be
made
of
the
chastisement
;
to
support
and
comfort
them
under
it
:
And
in
due
time
he
will
deliver
and
bring
them
to
honour
.
Many
are
the
troubles
of
the
righteous
,
but
the
Lord
delivereth
them
out
of
all
.
7.
The
righteous
is
an
everlasting
foundation
;
their
blessedness
hath
a
setled
safety
,
as
a
foundation
that
cannot
be
shaken
:
yea
,
they
are
not
onely
unmoveable
themselves
,
but
the
very
stay
of
the
world
.
The
roote
of
the
righteous
shall
not
be
moved
.
Isa
.
●
.
23
.
Prov.
●2
.
3
.
Zach
.
12.3
.
Job
4.7
.
Psal
.
37.25
,
26
Prov.
11.21
.
Psal
.
102.28
.
Psal
.
89.28
,
29
Prov.
12.7
.
&
20.7
.
They
be
assaulted
,
but
cannot
be
thrown
down
.
In
their
own
person
they
are
stable
,
but
much
more
in
their
Posterity
.
The
Seed
of
the
righteous
shall
be
delivered
.
The
Children
of
thy
Servant
shall
continue
.
8
A
just
man
is
of
great
price
and
worth
.
Prov.
12.26
.
The
righteous
is
more
excellent
then
his
neighbour
.
More
excellent
in
nobility
of
Stocke
,
in
Inheritance
,
in
Ornaments
and
Diet
;
He
is
better
beloved
and
graced
of
God
,
and
more
esteemed
of
godly
wise
men
,
and
hath
that
in
him
,
which
maketh
him
more
commendable
then
any
other
that
is
unrighteous
and
sinfull
.
The
fruit
of
the
righteous
is
as
a
Tree
of
Life
,
Prov.
11.30
.
The
Holy
Ghost
compareth
him
not
to
every
Tree
of
the
Garden
,
but
to
the
most
excellent
:
to
note
,
that
as
he
is
very
plentifull
in
bringing
forth
Fruit
,
so
his
Fruit
is
exceeding
profitable
to
them
that
receive
it
;
but
most
of
all
to
himselfe
.
And
if
we
look
into
the
comparison
,
we
shall
finde
the
Fruites
of
a
righteous
man
,
in
excellency
farre
to
exceed
the
Fruit
of
the
Tree
of
Life
.
As
the
Life
of
Grace
is
more
excellent
then
the
life
of
nature
;
so
is
the
Fruit
of
Righteousnesse
,
to
the
materiall
fruit
of
that
Tree
.
That
Tree
had
power
to
preserve
man
persisting
in
holinesse
,
from
death
:
but
the
just
man
by
exhortation
,
counsell
and
instruction
,
may
be
a
meanes
to
winne
them
to
God
,
who
are
dead
in
sinne
.
The
Fruit
of
the
Tree
of
Life
did
profit
others
,
not
it selfe
:
But
the
Fruit
of
the
righteous
is
so
beneficiall
to
others
,
that
it
is
most
profitable
to
himselfe
:
All
the
blessing
of
his
goodnesse
doth
returne
into
his
own
bosome
.
Fruites
plucked
from
the
Tree
of
Life
for
the
use
of
man
,
did
make
,
that
the
more
were
taken
away
,
the
fewer
did
remaine
:
But
the
righteous
man
doth
the
more
abound
with
the
graces
of
the
Spirit
,
and
the
Fruites
of
holinesse
,
the
more
good
he
doth
to
others
.
9.
The
hope
of
the
hypocrite
shall
be
cut
off
:
but
the
patient
expectation
of
the
righteous
shall
be
gladnesse
:
for
God
will
give
them
the
desire
of
their
souls
,
and
fulfill
their
hope
,
Prov.
10.28
.
The
righteous
hath
hope
in
his
death
,
Prov.
14.32.10
.
Manifold
blessings
of
all
sorts
,
shall
rest
upon
the
head
of
the
righteous
.
That
is
,
all
kinde
of
happinesse
,
every
good
gift
that
is
fit
for
them
,
Psal
.
58.11
.
Psal
.
72.7
.
Psal
.
92.12
.
Prov.
11.28
.
Prov.
10
7.
Psal
.
112.6
.
Psal
.
37
6.
Isa
.
57
1
,
2.
2
Pet
.
2
5
,
7.
Psal
.
37.34
.
Eze●
4●4
.
20
.
Amos
5.15
.
Zeph
.
2.3
.
Prov.
11.18
To
him
that
loveth
r
ghteousness
.
Prov.
15.9
.
&
21.21
.
Esa
.
51.
●
.
shall
be
upon
the
head
of
the
righteous
,
upon
the
soul
and
body
of
every
faithfull
man
.
The
righteous
shall
flourish
like
the
Palme
Tree
:
he
shall
grow
like
a
Cedar
of
Lebanon
.
They
shall
flourish
and
abound
in
blessings
here
,
and
their
memoriall
shall
be
blessed
when
they
are
departed
out
of
this
life
.
He
shall
bring
forth
thy
righteousness
as
the
light
,
and
thy
judgement
as
the
noon-day
.
11.
The
righteous
shall
be
saved
in
the
evill
day
.
God
spared
not
the
Old
World
,
but
saved
Noah
the
eighth
Person
,
a
Preacher
of
righteousness
,
and
delivered
Just
Lot
,
when
he
overthrew
the
Cities
of
the
Plaine
.
When
the
Lord
is
so
displeased
with
the
wicked
,
that
he
will
not
hear
the
Prayers
of
his
people
for
them
;
yet
by
their
righteousnes
they
shall
deliver
their
own
souls
.
Q.
Is
it
sufficient
that
a
man
be
righteous
,
may
he
rest
therein
?
A.
No
,
but
he
must
proceed
in
righteousness
.
Rev.
22.11
.
Let
him
that
is
righteous
be
righteous
still
.
And
not
this
onely
,
but
he
must
pursue
and
follow
after
righteousness
with
utmost
endeavour
.
The
Lord
loveth
him
that
followeth
after
righteousness
:
Who
is
not
cold
,
or
slow
,
or
unstable
in
doing
of
good
?
but
with
might
and
maine
striveth
constantly
to
obtaine
the
habit
and
increase
of
goodness
.
The
Word
signifieth
earnestly
to
pursue
,
being
a
Metaphor
taken
from
the
eagerness
of
wild
Beasts
,
or
ravenous
Fowles
,
or
of
any
kinde
of
creatures
that
live
by
the
spoile
of
others
,
which
will
runne
or
fly
,
both
fast
and
farre
,
rather
then
be
disappointed
of
their
Prey
.
True
it
is
,
that
all
are
not
of
equall
graces
,
not
any
one
at
all
times
equally
affected
to
that
which
is
just
and
good
:
but
none
must
leave
off
endeavour
to
seeke
it
.
Every
man
is
to
make
it
his
gaine
,
1
Tim
.
6.11
.
2
Tim
.
2.22
.
Phil
.
4.8
.
and
to
abandon
all
the
impediments
which
would
stay
him
from
it
.
Follow
righteousness
,
faith
,
love
,
&c.
Whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
&c.
think
on
these
things
.
Q.
God
is
mercifull
,
Christ
died
for
sinners
,
and
will
not
lose
what
he
hath
bought
so
deare
;
Why
should
a
man
then
betake
himselfe
to
such
care
of
his
life
?
A.
God
is
mercifull
to
them
that
fear
him
,
Psal
.
103.13
,
17.
Deut
.
29.19
,
20.
Mat
.
9.13
.
but
as
for
them
that
blesse
themselves
in
sinne
,
the
Lord
will
not
be
mercifull
unto
them
.
Christ
came
to
call
the
sick
soule
and
burdened
sinner
to
repentance
,
not
to
foster
the
secure
sinner
,
in
his
secure
course
.
Luk
.
1.74
,
75.
Christ
hath
redeemed
us
out
of
the
hands
of
our
enemies
,
that
we
might
serve
him
in
holiness
and
righteousness
all
the
daies
of
our
life
.
Christ
redeemeth
those
whom
he
sanctifieth
to
be
a
peculiar
People
unto
him
,
zealous
of
good
works
.
Who
gave
himselfe
for
us
,
that
he
might
,
redeeme
us
to
be
a
peculiar
People
,
zealous
of
good
works
,
Tit
.
2.14
.
The
benefits
of
Christs
death
are
inseparable
,
as
his
person
is
indivisible
:
he
that
is
justified
from
sinne
by
his
blood
,
is
sanctified
against
sinne
by
his
Spirit
.
Again
,
the
Spirit
of
of
God
teacheth
us
to
reason
after
a
contrary
manner
:
There
is
forgiveness
with
the
Lord
,
that
he
might
be
feared
.
Ye
are
bought
with
a
price
,
Psal
.
130.4
.
1
Cor
.
6.20
.
Rom
12.1
.
therefore
glorifie
God
in
soul
and
body
.
I
beseech
you
through
the
tender
mercies
of
God
,
offer
up
your
soules
and
bodies
,
as
a
reasonable
Sacrifice
unto
God
.
Q.
Though
it
were
requisite
we
should
have
all
righteousness
,
Mat
.
3.17
.
yet
so
much
adoe
as
some
make
,
is
needless
;
a
generall
profession
and
honest
carriage
is
sufficient
.
God
spareth
us
,
as
a
Father
spareth
his
Children
.
A.
God
is
exceeding
gracious
,
and
takes
in
good
part
the
willing
,
though
weak
,
service
of
his
Children
.
But
we
must
have
sound
righteousness
,
1
Cor
.
6.9
.
and
endeavour
of
perfection
,
though
we
still
come
short
of
what
is
required
.
We
are
not
saved
for
righteousness
,
but
we
cannot
be
saved
without
it
.
Mat
.
5.20
.
Tit
.
2.12
,
13.
If
your
righteousness
exceed
not
the
righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
not
enter
into
the
Kingdome
of
Heaven
.
Though
Israel
be
as
the
sand
of
the
Sea
,
yet
a
remnant
onely
shall
be
saved
.
Not
all
that
say
Lord
,
Lord
,
Rom
.
9.27
.
Mat
.
7.21
.
1
Pet
.
1.17
.
Heb
12.14
.
2
Cor
.
6.17
.
shall
enter
into
the
Kingdome
of
Heaven
.
Be
ye
holy
,
for
I
am
holy
.
Come
out
from
among
them
,
and
be
ye
separate
,
and
touch
not
the
uncleane
thing
,
and
I
will
receive
you
Q.
If
we
enter
the
practice
of
righteousness
,
will
not
the
Devill
break
us
off
by
distractions
,
difficulties
,
discomforts
,
and
make
us
yeeld
our
Weapon
as
weary
?
A.
He
will
do
his
endeavour
:
But
here
the
power
of
Christ
,
the
Authour
and
finisher
of
faith
,
the
beginner
and
perfecter
of
his
own
good
Work
,
doth
carry
us
on
:
and
the
Seed
of
God
is
of
such
force
,
that
it
will
not
let
us
fall
to
sinning
.
Secondly
,
The
conscience
of
Gods
Commandement
on
one
hand
,
and
the
comfort
of
his
acceptance
on
the
other
side
,
do
encourage
us
:
so
that
this
assault
is
frustrate
.
Q.
Righteousness
is
much
opposed
by
Sathan
and
his
Instruments
,
let
us
therefore
hear
what
encouragments
we
have
to
continue
in
that
course
.
A.
1.
The
Wealth
of
the
sinner
is
laid
up
for
the
Just
:
The
wicked
may
heape
up
Silver
as
the
dust
,
and
prepare
Raiment
as
the
clay
:
Prov.
13.22
.
Job
.
27.16
,
17
but
the
Just
shall
put
it
on
,
and
the
Just
shall
divide
the
Silver
.
Ungodly
men
toyle
to
bring
in
wealth
for
them
that
fear
before
God
:
they
are
Labourers
,
the
other
Land-lords
of
what
they
possesse
.
2.
There
shall
no
evill
happen
to
the
Just
.
God
in
his
good
providence
will
prevent
the
occasions
of
sinne
,
Prov.
1●
.
21
.
Exo
.
13.18
.
1
Reg
.
●4
.
12
,
13.
2
Reg
.
22.20
.
that
they
runne
not
into
it
and
save
them
from
those
evils
that
overtake
the
wicked
.
Afflictions
and
corrections
may
come
upon
the
righteous
,
but
no
revenging
curse
tending
to
destruction
,
as
if
they
were
abjects
.
Wholesome
Medicines
(
such
as
crosses
are
to
the
godly
)
are
not
wont
to
be
ministred
in
hatred
,
and
with
purpose
to
kill
,
but
in
mercy
and
love
for
recovery
of
health
,
and
conservation
of
life
.
The
just
man
walketh
in
his
uprightness
:
thou
most
upright
dost
weigh
the
path
of
the
Just
,
Esa
.
26.7
.
Prov.
14.19
.
God
will
satisfie
the
soul
of
the
Just
in
the
time
of
drought
,
Esa
58.11
.
3.
The
wicked
shall
bow
before
the
righteous
,
Herod
reverenced
John
the
Baptist
;
Moses
was
honoured
of
the
Aegyptians
;
Joseph
,
his
Brethren
were
glad
to
bow
before
him
.
Psal
.
112.9
His
horne
shall
be
exalted
with
honour
.
Good
men
shall
not
onely
be
greater
then
the
evill
,
and
had
in
reputation
of
them
:
but
the
ungodly
shall
be
driven
to
seek
unto
them
for
helpe
and
favour
:
as
suiters
use
to
waite
at
the
Gates
of
a
great
Personage
,
till
either
he
come
forth
,
or
they
be
let
in
and
admitted
into
his
presence
.
This
abjection
of
the
wicked
,
and
advancement
of
the
godly
,
is
not
generall
to
all
in
this
life
,
notwithstanding
it
often
befalleth
many
;
but
at
the
day
of
the
Lord
,
every
sinfull
wretch
shall
be
taken
down
with
miserable
debasement
,
and
every
faithfull
Christian
shall
be
exalted
to
a
glorious
Dignity
,
when
the
one
sort
shall
stand
at
the
Barr
and
be
arraigned
;
the
other
sit
,
as
it
were
at
the
Bench
,
with
Jesus
Christ
,
Psal
.
49.14
.
Prov.
15.6
.
Prov.
15.16
.
Psal
.
37.16
.
Prov.
16.8
.
and
be
made
their
Judges
.
The
upright
shall
h●ve
dominion
over
them
in
the
morning
.
4.
In
the
revenues
of
the
wicked
is
trouble
,
but
the
condition
of
the
Just
is
very
comfortable
,
have
they
little
or
much
.
A
little
that
a
righteous
man
hath
,
is
better
then
the
riches
of
many
wicked
.
5.
Righteous
lips
are
the
delight
of
Kings
:
great
Personages
will
affect
such
as
speak
with
truth
,
wisdome
and
faithfulnesse
.
Prov.
21.21
.
6.
He
that
followeth
after
righteousness
and
mercy
,
findeth
life
,
righteousness
,
and
honour
.
Length
of
daies
,
equall
dealing
from
men
,
Prov.
15
9.
Psal
.
1.7
.
Prov.
16.31
.
favour
from
God
,
and
eternall
glory
both
in
Heaven
and
Earth
,
is
the
Portion
,
that
God
vouchsafeth
to
them
that
walke
in
righteousness
before
him
.
7.
A
righteous
person
is
a
joy
and
comfort
to
all
his
friends
.
The
Father
of
the
righteous
shall
greatly
rejoyce
,
Prov.
23.24
.
8.
We
have
many
examples
of
holy
men
for
our
encouragement
;
Gen.
39.10
.
&
50.15
.
1
Sam
.
24.17
.
Dan
.
3.16
,
17.
as
Joseph
,
David
,
Daniel
,
Hezekiah
,
Zachary
,
Elizabeth
,
and
many
others
.
But
we
have
Paul
by
Precept
and
Practice
,
teaching
this
point
:
Whatsoever
things
are
just
,
&c.
think
on
these
things
,
Phil
.
4.8
.
And
we
may
see
,
First
,
How
his
conscience
did
not
accuse
him
for
time
present
;
As
touching
me
,
I
passe
little
to
be
judged
of
you
,
1
Cor
.
4.3
.
How
he
endeavoured
to
keep
it
so
for
the
time
to
come
;
And
herein
I
endeavour
alwaies
to
have
a
cleare
conscience
towards
God
and
man
,
Act.
24.16
.
And
that
he
was
not
without
his
exercise
of
repentance
.
Rom
.
7.
Oh
miserable
man
that
I
am
,
&c.
Q.
It
falleth
out
oftentimes
,
that
we
have
a
very
good
desire
to
do
that
which
we
know
doth
please
God
;
but
we
finde
no
strength
to
performe
.
And
the
Apostle
himself
maketh
the
same
complaint
,
where
he
saith
,
To
will
is
present
with
me
,
but
I
finde
no
way
to
accomplish
that
which
I
desire
.
A.
A
fervent
desire
to
overcome
evill
,
and
to
do
that
is
known
to
be
good
,
without
faith
in
the
grace
of
God
to
be
strengthened
and
inabled
thereunto
,
is
not
availeable
to
a
godly
life
.
For
this
it
is
that
overcometh
all
lets
in
the
world
,
and
no
other
thing
,
Even
faith
in
the
grace
of
Christ
,
1
Joh
.
5.4
.
whereby
we
rest
upon
him
for
strength
to
master
our
corruptions
,
and
power
of
grace
to
live
Christianly
.
True
it
is
,
Paul
himselfe
did
not
finde
grace
fully
and
perfectly
to
overcome
the
rebellion
of
the
old
man
,
that
is
,
his
corrupt
nature
:
to
the
end
,
that
he
might
alwaies
have
a
marke
of
his
unworthiness
,
and
sin
remaining
in
him
,
and
thereby
remember
,
that
it
was
of
onely
mercy
that
he
was
pardoned
,
and
the
grace
of
God
that
kept
him
from
falling
away
;
that
he
might
be
abased
in
himselfe
,
and
kept
humble
under
so
great
grace
received
,
and
finde
sweetness
from
time
to
time
in
the
forgivenesse
of
his
sinnes
.
But
though
he
was
not
perfect
here
,
as
an
Angell
,
yet
was
he
not
carried
of
his
lusts
into
gross
iniquity
:
He
was
troubled
with
the
rebellion
and
resistance
of
good
that
he
found
in
the
flesh
:
but
Gods
grace
was
sufficient
to
keep
him
,
that
he
fell
not
into
that
depth
that
he
might
otherwise
easily
have
done
.
And
we
likewise
through
the
same
grace
in
our
measure
,
may
look
with
good
cheere
to
be
delivered
from
the
yeelding
to
our
wicked
lusts
,
which
most
dangerously
incumber
us
:
we
being
resolved
,
that
our
heavenly
Father
(
for
the
tender
care
he
hath
over
us
)
is
alwaies
looking
down
from
Heaven
,
2
Chro
.
16.9
.
and
beholding
who
is
upright-hearted
towards
him
(
how
weak
soever
in
his
own
sense
and
perswasion
that
he
may
shew
himselfe
strong
towards
him
,
and
thereby
supply
his
weakness
.
And
thus
the
desire
to
keep
a
godly
course
being
soundly
planted
in
us
,
and
the
same
proceeding
from
a
lively
faith
,
who
doubteth
but
that
we
may
have
strength
to
do
such
outward
duties
as
are
required
,
though
weakly
,
yet
soundly
and
in
truth
of
heart
:
to
endeavour
at
least
(
which
God
will
accept
)
though
we
do
not
alway
prevaile
over
such
strong
corruptions
,
as
oftentimes
for
want
of
such
grace
doe
master
us
.
Q
Sathan
by
aggravating
our
imperfections
,
will
offer
to
wring
from
us
the
Testimony
of
a
good
conscience
,
in
this
wise
.
Gods
eye
is
too
pure
to
behold
any
evill
:
But
thy
best
deeds
have
been
sprinckled
with
filthiness
,
thy
own
conscience
hath
condemned
thee
in
them
,
God
is
greater
then
thy
conscience
,
&c.
How
is
this
to
be
answered
?
A.
The
answer
is
by
getting
a
sound
knowledge
,
how
farre
we
are
to
stand
upon
the
holiness
of
our
purposes
or
courses
;
of
which
,
marke
these
things
.
First
,
We
do
not
account
of
it
as
able
to
abide
the
triall
of
justice
,
or
to
stand
for
our
full
righteousness
before
God
.
Therefore
the
things
objected
may
dismay
a
Papist
,
they
cannot
dismay
us
.
2.
We
place
the
strength
of
our
righteosness
in
these
things
.
First
,
That
it
is
the
qualification
of
faith
whereby
we
receive
remission
of
sinnes
,
or
of
the
subject
capable
of
forgiveness
.
For
every
faith
doth
not
justifie
before
God
,
but
that
which
is
lively
in
operation
,
conjoyned
with
an
affection
of
Piety
.
2.
That
it
doth
testify
of
our
true
faith
:
for
a
work
soundly
good
in
any
measure
,
doth
argue
an
heart
good
in
some
measure
;
for
you
cannot
have
a
Figge
of
a
Thistle
.
Now
an
heart
truly
good
in
any
measure
,
doth
argue
a
true
and
well-rooted
faith
;
for
that
onely
can
purifie
the
heart
.
3.
In
this
that
we
know
they
are
pleasing
unto
our
God
:
not
that
they
can
endure
the
triall
of
his
justice
in
themselves
,
but
because
faith
in
Christ
doth
cover
their
imperfections
:
and
therefore
are
justly
accepted
through
grace
,
when
the
defect
is
covered
;
they
being
not
so
much
ours
,
as
the
work
of
the
spirit
,
Col.
1.11
.
the
wants
set
aside
.
Q
What
are
the
Evidences
or
Tokens
of
true
Righteousness
?
A.
First
,
The
heart
of
the
righteous
is
a
rich
treasure
or
store-house
,
wherein
the
Law
of
God
is
safely
laid
up
.
They
that
know
righteousness
,
are
a
people
in
whose
heart
is
the
Law
.
The
Law
of
God
is
in
the
heart
of
the
righteous
,
Isa
.
51.7
.
Deut
.
6.6
.
Prov.
3.3
.
&
7.3
.
Psal
.
37.31
.
Prov.
6.21
.
Prov.
10
20.
●rov
.
12.5
.
&
11.23
.
and
therein
he
doth
exercise
himself
day
and
night
.
And
when
Solomon
saith
,
The
heart
of
the
wicked
is
little
worth
;
by
the
contrary
he
would
have
us
to
understand
,
that
the
heart
of
the
righteous
is
very
pretious
.
Secondly
,
The
thoughts
,
devices
,
counsels
of
the
righteous
are
right
,
and
their
desires
only
good
.
Godly
men
are
not
altogether
void
of
thoughts
that
are
not
right
and
allowable
:
sometimes
Satan
casteth
in
matter
to
turn
them
out
of
the
right
course
:
sometimes
their
own
flesh
will
play
its
part
,
and
stirre
up
desire
of
commodity
,
and
praise
,
and
pleasures
,
and
such
like
in
them
:
but
these
are
as
the
muddiness
that
may
be
for
a
time
in
a
good
fountain
that
is
troubled
:
these
they
allow
not
,
these
they
resist
,
and
judg
in
themselves
.
The
main
stream
of
their
desires
,
the
course
and
current
of
their
heart
is
to
godliness
and
goodness
,
though
sometimes
corruption
of
nature
and
tempestuous
temptations
of
Satan
do
violently
drive
their
thoughts
another
way
.
For
as
corruption
of
nature
reigning
in
the
unregenerate
doth
send
forth
evil
thoughts
,
as
fruits
resembling
the
quality
and
disposition
of
the
heart
whence
they
spring
;
so
doth
an
heart
renued
by
grace
frame
and
devise
holy
things
,
as
the
most
immediate
fruit
of
that
infused
sappe
of
grace
.
Prov.
10.20
.
Prov.
10.11
.
Isa
.
50.4
.
and
57.18
,
19.
Thirdly
,
The
tongue
of
the
just
is
as
choice
silver
,
and
the
mouth
of
the
righteous
man
a
well
of
life
.
It
doth
alwayes
flow
with
wholesome
words
,
which
do
strengthen
and
refresh
the
life
of
the
soul
.
It
is
meat
to
the
sound
,
medicine
to
the
sick
,
a
soveraign
cordiall
to
them
that
be
weary
and
ready
to
faint
.
Prov.
10.31
.
Psal
.
37.30
.
The
mouth
of
the
righteous
will
be
fruitfull
in
wisdome
,
and
his
tongue
talketh
of
judgment
.
A
righteous
man
will
be
carefull
of
his
tongue
,
not
only
that
there
be
no
mixture
or
filthiness
and
leudness
in
his
words
;
but
to
avoid
all
superfluous
and
idle
babling
,
and
so
to
open
his
mouth
with
holy
wisdome
.
Prov.
15.28
.
Fourthly
,
The
heart
of
the
righteous
studieth
to
answer
:
he
meditateth
what
to
speak
,
that
he
may
produce
such
matter
as
is
most
wholesome
and
profitable
,
both
in
respect
of
the
thing
it self
,
and
the
circumstances
of
time
,
place
and
persons
.
A
just
man
will
utter
nothing
hastily
,
out
of
passion
,
blind
love
,
hatred
,
anger
,
or
other
distemper
:
but
he
will
bridle
his
tongue
by
reason
,
Col.
4.6
.
Prov
13.5
.
and
look
warily
to
whatsoever
doth
fall
from
him
.
Let
your
speech
be
poudred
with
salt
.
Fiftly
,
The
righteous
man
hateth
lying
or
a
false
matter
,
even
all
declining
or
aberration
from
the
truth
,
either
in
word
or
deed
.
He
doth
not
only
abstain
from
every
false
way
,
but
he
doth
abhorre
it
in
himself
and
others
.
Ye
that
love
the
Lord
,
Psal
.
97.10
.
Prov.
29.7
.
Esa
.
26.7
.
hate
evil
.
Sixthly
,
The
just
man
walketh
constantly
in
his
integrity
;
that
is
,
without
dissimulation
he
addresseth
himself
firmly
with
invincible
durance
to
do
whatsoever
he
knoweth
to
be
good
and
holy
.
He
walks
not
at
randome
,
being
blindly
led
with
a
good
intent
:
but
carrieth
the
light
of
the
Word
before
him
,
and
doth
what
it
approveth
:
He
is
not
fickle
and
inconstant
,
off
and
on
,
but
walketh
forward
in
the
way
of
obedience
without
starting
aside
.
Prov.
21.15
.
Isa
.
64.5
.
Seventhly
,
It
is
joy
to
the
just
to
doe
judgment
.
The
righteous
man
taketh
great
delight
and
pleasure
to
deal
righteously
with
God
,
and
justly
with
men
,
and
to
be
upright
in
all
his
actions
.
For
the
services
of
Christians
are
not
enforced
by
compulsion
,
but
performed
with
love
;
and
whatsoever
love
doth
,
it
doth
it
chearfully
and
gladly
.
Psal
.
119.47
.
Psa
.
119.16
,
24.
I
will
delight
my self
in
thy
Commandements
,
which
I
have
loved
.
Thy
testimonies
are
my
delight
.
Again
,
Hope
hath
a
great
hand
in
the
works
of
the
righteous
,
and
that
doth
with
all
comfort
and
gladness
wait
for
a
reward
,
accounting
all
good
works
which
are
done
in
earth
,
to
be
certain
treasures
laid
up
in
Heaven
,
so
that
well-doers
in
the
Kingdom
of
grace
,
have
joy
mixed
with
their
righteousness
,
and
in
the
Kingdom
of
glory
are
assured
they
shall
have
joy
according
to
their
righteousness
.
A
good
man
hath
his
greatest
comfort
in
well-doing
,
it
is
more
pleasant
to
him
than
meat
and
drink
.
Our
Saviour
thus
testifieth
of
himself
;
Joh
.
4.34
.
My
meat
is
to
do
the
will
of
him
that
sent
me
,
and
to
finish
his
work
:
unto
whose
example
every
just
man
doth
labour
in
his
measure
to
conform
himself
.
Howbeit
this
joy
is
either
more
or
less
,
according
to
the
degree
of
their
grace
;
the
best
feel
most
,
those
which
have
less
faith
do
that
which
is
good
with
less
delight
:
all
do
obey
God
with
some
gladness
,
but
none
with
perfection
of
gladness
,
because
there
is
not
perfection
of
mortification
.
Prov.
29.7
.
Eighthly
,
The
righteous
considereth
the
cause
of
the
poor
;
that
is
,
doth
inform
himself
by
the
best
means
he
can
of
the
state
and
equity
thereof
,
and
knowing
it
,
doth
approve
of
it
;
and
himself
allowing
thereof
,
doth
labour
that
right
may
accordingly
be
yeelded
unto
it
.
Hereof
Job
proposeth
himself
for
an
example
,
saying
;
I
was
the
eyes
to
the
blind
,
and
I
was
the
feet
to
the
lame
:
I
was
a
Father
to
the
poor
,
and
when
I
knew
not
the
cause
,
I
sought
it
out
diligently
.
I
brake
also
the
jawes
of
the
unrighteous
man
,
and
plucked
the
prey
out
of
his
teeth
.
Ninethly
,
●rov
.
29.10
.
The
bloud-thirsty
hate
the
upright
,
but
the
just
seek
his
soul
:
that
is
,
the
godly
and
kind-hearted
people
care
greatly
to
maintain
and
defend
his
life
;
and
heartily
desire
fellowship
and
communion
with
him
.
As
Obadiah
did
the
Prophets
,
whom
he
hid
from
the
violent
and
cruel
hand
of
Achab
and
Jesabell
:
and
Abedmeleck
in
speaking
to
the
King
in
the
behalf
of
Jeremie
,
that
he
should
not
be
afamished
in
the
prison
.
Joh
.
9.35
,
36.
2
Tim
.
1.16
,
17.
Mat
.
10.41
.
When
our
Saviour
heard
that
the
blind
man
was
cast
out
of
the
Synagogue
,
he
came
unto
him
:
and
Onesimus
sought
out
Paul
diligently
when
he
was
in
prison
at
Rome
.
Tenthly
,
The
righteous
do
rejoyce
in
the
works
of
God
,
his
judgments
upon
the
wicked
,
and
his
mercies
towards
the
poor
and
needy
that
put
their
trust
in
him
.
The
righteous
see
it
,
Psal
.
107.43
.
Job
22.19
.
●sal
.
140.14
.
&
6.8
.
Rom
.
6.13.18
.
and
are
glad
.
Eleventhly
,
The
just
will
not
forget
to
give
praise
unto
the
Lord
.
Surely
the
righteous
shall
give
thanks
unto
thy
Name
.
Twelfthly
,
The
Just
do
yeeld
themselves
as
servants
to
righteousness
,
and
give
the
members
of
their
body
,
as
weapons
of
justice
to
do
the
pleasure
of
God
.
Lastly
,
The
righteous
do
grieve
and
mourn
for
the
daily
transgressions
of
the
ungodly
amongst
whom
they
live
.
Righteous
Lot
in
seeing
and
hearing
,
vexed
his
soul
from
day
to
day
,
2
Pet
.
2.6
,
7.
Psal
.
116.136
.
with
the
unlawfull
deeds
of
the
Sodomites
.
Rivers
of
waters
runne
down
mine
eyes
;
because
they
keep
not
thy
Law
.
Q.
How
is
this
Righteousness
to
be
strengthened
and
preserved
?
A.
We
shall
strongly
hold
this
righteousness
,
if
we
exercise
these
things
:
1.
Labour
to
give
obedience
of
faith
in
the
least
things
:
for
there
must
be
preciseness
in
keeping
Gods
Commandements
,
and
we
must
count
nothing
little
that
he
commandeth
.
Prov.
7.2
.
Solomon
will
have
us
keep
his
precepts
as
the
sight
or
apple
of
the
eye
.
The
eye
is
a
most
noble
member
,
both
in
use
and
price
,
most
tender
and
diligently
to
be
kept
;
but
the
black
or
sight
,
(
which
is
the
light
or
eye
of
the
eye
,
by
whose
force
and
vertue
the
whole
body
is
directed
,
)
is
the
most
excellent
part
of
the
eye
,
most
tender
,
and
to
be
heeded
with
double
diligence
.
Hence
when
the
Lord
would
significantly
declare
what
favour
and
love
he
beareth
to
his
children
;
he
saith
,
He
that
toucheth
you
,
toucheth
the
apple
of
mine
eye
.
Zech
2.8
.
Deut
.
32.10
.
Psal
.
17.8
.
So
David
prayeth
,
Keep
me
as
the
apple
of
the
eye
:
that
is
,
with
that
care
wherewith
men
use
to
keep
the
black
of
their
eye
,
which
is
most
respective
and
heedfull
.
Wherefore
Solomon
advising
to
observe
the
Commandements
as
the
sight
of
the
eye
,
doth
intimate
,
that
nothing
,
no
not
the
least
is
to
be
admitted
,
which
is
contrary
to
the
Law
of
God
:
for
there
is
nothing
so
light
or
small
,
which
doth
not
hurt
or
offend
the
sight
.
Moreover
,
many
little
sinnes
are
equivalent
to
one
great
.
A
ship
may
be
laden
with
small
sands
;
and
many
drops
of
rain
will
cause
great
brooks
to
rise
.
Yea
,
a
small
sinne
fostered
and
cherished
with
indulgence
,
is
more
dangerous
then
a
notorious
offence
,
into
which
a
man
slippeth
once
through
infirmity
.
It
doth
secretly
poison
the
soul
,
harden
the
heart
,
grieve
the
spirit
,
and
wound
conscience
.
Nor
is
this
all
,
but
little
sinnes
lived
in
will
make
way
to
greater
.
Men
grow
from
stealing
pinnes
to
points
,
from
points
to
pounds
.
Sinnes
are
sociable
,
and
linked
in
confederacie
,
the
lesser
creep
in
at
window
,
to
open
the
door
that
greater
may
enter
.
And
every
sinne
of
it self
being
harboured
in
the
soil
of
corrupt
nature
,
is
thriving
,
if
let
alone
it
will
mainly
increase
.
2.
We
must
renew
daily
a
sorrow
for
our
ordinary
and
smaller
offences
:
for
though
it
be
the
weakness
of
the
stomack
that
is
able
to
bear
with
nothing
that
is
offensive
to
it
,
yet
it
is
a
blessed
frame
of
soul
,
when
it
cannot
digest
the
least
sinne
,
but
is
ready
to
turn
at
it
.
3.
We
must
think
what
secure
and
comfortable
courses
we
have
,
while
we
keep
this
purpose
and
practise
of
a
good
conscience
;
and
what
a
bitterness
it
is
,
when
we
have
our
consciences
accusing
for
any
more
grievous
swerving
;
the
best
is
,
when
it
cometh
home
by
weep
-
in
cross
;
but
how
wofull
is
the
state
of
the
soul
,
till
repentance
be
given
.
For
as
a
stomack
surcharged
,
which
hath
neither
vent
upward
nor
downward
,
so
is
a
soul
clogged
with
guilt
,
but
wanting
repentance
.
4.
Cleave
unto
Christ
by
a
lively
faith
still
more
and
more
,
for
he
is
the
fountain
of
grace
,
and
the
firmer
our
faith
is
in
him
,
the
more
do
we
partake
of
his
holiness
for
our
sanctification
.
Q.
What
use
may
be
made
hereof
?
A.
We
must
learn
our
duty
,
not
to
runne
on
at
adventure
,
but
look
to
our
heart
and
wayes
herein
:
we
are
all
Priests
of
God
,
we
must
not
go
without
this
breast-plate
enameled
with
Urim
and
Thummim
.
Wherefore
let
us
look
that
our
consciences
speak
with
us
,
let
us
renew
our
purposes
every
day
,
strike
sure
covenants
with
God
;
take
up
the
blessed
exercise
of
broken
hearts
,
bewaile
our
daily
wants
:
for
we
should
not
let
a
thought
which
is
awry
,
no
not
a
dreame
which
savoureth
corruption
,
passe
without
a
censure
.
Job
rather
sanctified
his
houshold
on
suspition
and
jealousie
,
then
neglected
matters
already
apparently
evil
.
2.
This
doth
rebuke
such
,
who
content
themselves
with
externall
righteousness
,
or
none
at
all
,
Some
there
are
that
be
good
Church-men
,
honest
,
righteous
,
peaceable
,
just
dealing
men
;
but
because
they
lay
not
a
good
foundation
of
faith
in
Jesus
Christ
,
and
of
repentance
from
dead
works
;
because
they
care
not
for
the
spirit
and
power
of
godliness
;
therefore
brown
paper
shall
as
well
keep
out
musket
shot
,
as
this
will
help
them
,
when
the
devil
shall
let
fly
his
murdring
bullets
.
Many
have
no
righteousness
at
all
,
their
consciences
being
able
to
accuse
them
,
that
they
have
lived
in
profaneness
,
contempt
of
Gods
Ordinances
,
pride
,
wrath
,
covetousness
,
pleasures
:
their
purposes
have
been
to
walk
after
their
own
hearts
lusts
,
doing
that
which
is
good
in
their
own
eyes
.
Instead
of
sorrow
never
to
be
repented
of
,
they
can
tell
you
,
they
were
at
such
a
place
,
where
they
were
frolick
,
had
entertainment
with
sports
,
passed
the
time
in
merriments
.
CHAP.
VIII
.
The
seaventh
property
of
a
Godly
life
,
viz.
Willingness
and
Chearfullness
.
What
therein
is
implied
.
Reasons
to
shew
the
necessity
thereof
.
Signes
or
Evidences
of
a
willing
spirit
.
The
Author
thereof
.
The
Means
by
which
this
Willingness
and
Chearfullness
is
to
be
preserved
,
and
dullness
and
unwillingness
removed
.
Sponte
facient
quaecunque
scientis
,
&
non
coacti
.
Art.
Rhet
.
1.10
.
2
Cor
9.7
.
Psal
.
119
●08
.
1
Chro
.
28
9.
Heo
13.18
.
Psal
.
1●0
.
3
.
Jud●
.
5.2
,
9.
P●al
.
47
9.
Ez
a
2.68
.
&
3.5
.
N●h
.
11
2.
2
Cor
.
8.11
,
12
Ez●a
7
●5
,
6.
Exod
.
25.2
.
&
35.21
.
Deut
.
16.
●0
.
2
Chro
.
29.31
.
1
Chro
.
29
3
,
9
,
14.
Nehem
.
1.11
.
●sal
.
119.47
.
&
111.2
.
Isa
.
62.4
.
2
Chro
.
17.6
.
Q.
WHat
is
the
seaventh
Property
of
a
Godly
life
?
A.
It
must
be
willing
and
chearfull
.
No
man
can
be
good
unwillingly
,
though
the
thing
he
doth
be
good
and
commendable
.
God
loveth
a
chearfull
giver
.
Accept
,
I
beseech
thee
[
saith
David
]
the
free-will
or
voluntary
offerings
of
my
mouth
.
And
thou
Solomon
my
sonne
,
know
thou
the
God
of
thy
fathers
,
and
serve
him
with
a
perfect
heart
,
and
willing
minde
.
Q.
What
is
implied
in
this
willingness
?
A.
First
,
An
holy
bent
of
will
,
affectionately
following
and
lifting
up
it self
to
whatsoever
God
requires
.
Thy
people
are
voluntaries
,
saith
the
Psalmist
;
that
is
,
they
most
freely
,
willingly
and
liberally
present
themselves
and
their
services
unto
thee
.
Thus
the
children
of
Israel
were
to
bring
offerings
willingly
for
the
matter
of
the
Tabernacle
:
and
David
with
his
Princes
offered
willingly
for
the
matter
of
the
Temple
;
that
is
,
with
a
free
heart
set
to
forward
the
work
for
the
service
of
God
.
So
Nehemiah
prayeth
,
O
Lord
,
I
beseech
thee
,
let
thine
ear
be
attentive
to
the
prayer
of
thy
servant
,
and
to
the
prayer
of
thy
servants
,
who
desire
to
fear
thy
Name
:
that
is
,
whose
will
is
inclined
and
firmly
set
to
walk
in
obedience
before
thee
.
And
this
seems
to
be
that
which
elsewhere
is
called
,
the
lifting
up
of
the
heart
in
the
wayes
of
God
.
And
this
perpetuall
disposition
to
the
practise
of
godliness
is
alwayes
required
,
not
ever
the
practise
of
this
or
that
particular
duty
.
The
Laws
that
enjoyne
any
actuall
duty
,
doe
bind
us
ad
semper
velle
,
but
not
ad
semper
agere
:
we
are
tied
to
iterate
and
resume
them
when
need
is
,
but
not
to
continue
the
acts
themselves
without
intermission
.
Secondly
,
Prov.
6.21
.
Esa
.
55.2
.
Esa
.
58.13
.
Psal
.
40.8
.
Psal
.
2.12
.
1
Chro
.
29.9
.
●sal
.
37.4
.
Psal
.
119.35
.
Psal
.
119
14
,
24.
Job
27.10
.
Deut
.
28.47
.
Psal
.
54
6.
Psal
.
57.7
.
Rom
.
1.15
.
Gen.
22.3
.
Mat
.
4.19
,
20
,
2●
,
22.
Act.
21.13
.
2
Chro
.
17.16
.
Neh
.
4.6
.
2
Chro
.
22.29
Ti●
.
3.1
.
It
notes
delight
and
joy
in
the
performance
and
exercise
of
all
holy
duties
.
If
thou
call
the
Sabbath
a
delight
.
I
delight
to
doe
thy
will
,
O
my
God
.
Make
me
to
go
in
the
path
of
thy
Commandements
,
for
therein
do
I
delight
.
And
so
we
read
,
Because
thou
servedst
not
the
Lord
thy
God
with
joyfullness
and
gladness
of
heart
.
Again
,
I
will
freely
sacrifice
unto
thee
.
Thirdly
,
A
willing
minde
will
readily
embrace
all
opportunities
to
put
in
practise
what
is
commanded
,
and
set
upon
it
at
the
first
call
.
So
,
as
much
as
in
me
is
,
I
am
ready
to
preach
the
Gospel
to
you
that
are
at
Rome
also
.
What
wrought
this
in
the
Apostle
;
but
care
to
wait
for
a
fit
season
that
he
might
come
unto
them
by
the
will
of
God
?
Abraham
being
commanded
to
offer
Isaac
in
sacrifice
,
riseth
early
to
set
forward
towards
the
mount
whereon
he
was
to
slay
him
.
James
and
John
being
called
of
Christ
,
straightway
left
their
father
,
their
nets
and
ship
,
and
followed
him
.
Paul
standing
ready
,
not
only
to
be
bound
,
but
also
to
die
for
the
Lord
Jesus
,
would
not
be
perswaded
from
going
to
Jerusalem
,
though
he
knew
that
bands
and
imprisonment
did
abide
him
there
.
So
we
read
of
Amasiah
the
sonne
of
Zichri
,
that
he
willingly
offered
himself
to
the
Lord
,
that
is
,
with
a
most
cheerfull
and
prompt
minde
he
offered
himself
to
fight
the
battels
of
God
.
Thus
if
the
heart
be
to
obedience
,
or
be
given
to
the
work
of
obedience
,
an
opportunity
is
gladly
welcomed
.
Paul
termes
it
,
readiness
to
every
good
work
.
For
this
makes
one
towards
God
,
as
a
true
hearted
friend
is
to
him
whom
he
intirely
affecteth
:
an
occasion
is
acceptable
,
whereby
he
may
shew
him
kindness
.
This
was
in
the
Macedonians
,
whom
in
that
particular
Paul
commends
to
the
Corinthians
for
imitation
,
whenas
even
in
extream
poverty
there
was
found
in
them
a
richness
of
liberality
,
a
willingness
even
beyond
their
power
,
and
a
pressing
upon
the
Apostle
with
great
instance
,
2
Cor
.
8.2
,
3
,
4.
to
receive
that
which
they
had
raised
for
the
necessity
of
the
Saints
.
Q.
What
reasons
may
shew
the
necessity
of
this
willingness
?
A.
1.
God
requires
the
heart
,
and
will
respect
nothing
that
is
done
,
what
shew
soever
it
makes
,
if
that
be
not
given
unto
him
.
A
free
disposition
is
so
necessary
,
that
nothing
can
please
God
if
that
be
wanting
A
Magistrate
in
his
place
,
whatsoever
he
shall
doe
,
is
of
no
account
with
God
,
Jer
.
9.3
.
1
Cor
.
9.17
.
1
Pet
.
5.2
.
if
he
may
be
accused
like
those
of
whom
Jeremie
complained
,
to
have
no
courage
for
the
truth
.
A
Minister
in
preaching
shall
have
no
reward
,
unless
he
do
it
willingly
:
If
he
do
it
more
by
constraint
,
then
of
a
ready
mind
,
the
Lord
doth
not
regard
his
course
.
In
giving
,
it
is
the
cheerfull
giver
whom
God
loves
.
In
hearing
,
it
is
the
swift
hearer
whom
he
takes
notice
of
.
This
is
the
giving
a
mans
self
to
God
,
2
Cor
.
9.7
.
Jam
.
1.19
.
Rom
.
6
13.
2
Cor
8.5
.
spoken
of
by
the
Apostle
.
Man
looks
to
no
more
then
the
outward
act
,
neither
can
he
;
but
God
who
trieth
the
heart
and
reins
,
observes
with
what
spirit
and
affection
every
thing
is
done
,
and
measures
the
action
accordingly
.
2.
To
be
freely
,
willingly
and
cheerfully
disposed
in
the
wayes
of
holy
obedience
towards
God
,
is
a
speciall
blessing
,
with
all
earnestness
to
be
desired
.
Psal
.
51.12
.
This
was
the
very
thing
which
David
craved
,
Establish
me
with
thy
free
spirit
.
His
desire
must
be
a
rule
to
ours
,
and
his
suing
for
it
,
is
a
sufficient
proof
that
it
is
excellent
.
He
knew
he
could
not
stand
without
the
Lords
sustaining
;
and
assurance
to
be
upheld
by
God
he
could
not
have
,
unless
he
found
in
himself
such
a
kind
of
liberall
and
ingenuous
spirit
.
For
where
duties
are
not
done
freely
,
they
can
never
be
performed
constantly
.
If
the
will
be
not
set
upon
the
duty
taken
in
hand
,
a
small
thing
will
unsetle
and
turn
us
by
.
It
is
impossible
to
continue
,
if
a
setled
purpose
of
obeying
be
wanting
in
us
.
3.
Isa
.
64.5
.
The
Lord
meeteth
them
that
with
joy
apply
themselves
to
work
righteousness
;
that
is
,
he
favoureth
and
respecteth
them
,
will
be
ready
to
help
and
succour
them
.
4.
Amongst
men
free
kindness
is
twice
acceptable
:
for
the
mind
doubleth
the
value
of
the
gift
.
It
pleaseth
the
master
that
his
servant
is
willing
and
cheerfull
about
his
business
;
he
cannot
endure
to
see
him
sullen
,
lumpish
and
dead-hearted
.
The
will
is
more
respected
of
God
then
the
work
;
and
the
heart
then
the
labour
of
the
hand
.
The
traveller
delighteth
in
a
free
Horse
,
which
needs
not
the
spur
.
The
Tutors
love
is
to
the
diligent
willing
Scholar
,
who
is
ready
to
his
book
before
he
be
called
or
compelled
.
God
loveth
them
that
offer
themselves
heartily
unto
his
service
,
2
Cor
.
8.5
.
and
stand
ever
prepared
to
goe
when
he
sendeth
,
Isa
.
6.8
.
to
come
when
he
calleth
.
I
heard
the
voice
of
the
Lord
,
saying
,
Whom
shall
I
send
,
and
who
will
goe
for
us
?
Then
I
said
,
here
am
I
,
send
me
.
Act.
21.13
.
Drus
.
Praeter
.
lib
.
2.
cap
.
7.
sect
.
2
p.
60.
Cant
.
1.4
.
●sal
.
119
32.
What
do
ye
mean
to
weep
and
to
break
my
heart
?
for
I
am
ready
(
firmly
or
stedfastly
prepared
,
)
not
only
to
be
bound
,
but
also
to
die
for
the
Name
of
the
Lord
Jesus
.
5.
This
is
the
voice
of
the
Spouse
;
Draw
me
,
we
will
runne
after
thee
:
I
will
runne
the
way
of
thy
Commandements
,
when
thou
shalt
enlarge
my
heart
.
These
sentences
declare
,
with
what
alacrity
and
open-heartedness
the
servants
of
God
give
themselves
unto
the
obedience
of
his
Law
,
when
their
heart
is
enlarged
with
wisdome
,
comfort
and
love
.
And
that
they
might
yeeld
more
free
and
ready
obedience
,
their
continuall
prayer
is
,
that
God
will
enable
and
establish
them
by
his
free
Spirit
still
more
and
more
.
Their
desire
is
fervent
,
but
strength
faileth
to
do
what
they
desire
;
whence
proceed
most
earnest
requests
to
be
set
at
liberty
.
6.
Willingness
makes
the
work
of
obedience
easie
and
delightsome
.
Nothing
is
tedious
to
a
loving
minde
.
The
free
heart
swalloweth
many
difficulties
with
little
adoe
.
They
which
affect
heartily
,
long
after
,
and
delight
to
goe
up
to
the
house
of
God
;
Psal
.
84.5
,
6
Vise
Tremel
.
&
Jun.
1●
hunc
l●
Herisbach
ibid
.
Calvin
in
Psal
.
84.7
.
that
make
God
their
stay
,
and
study
to
compose
their
wayes
according
to
his
precepts
,
who
are
said
to
have
the
wayes
of
God
in
their
hearts
:
they
will
not
think
much
to
passe
through
dry
and
thirsty
places
,
or
to
endure
vehement
storms
and
tempests
,
that
they
might
come
unto
God
.
They
that
be
hearty
and
stout
worshippers
of
God
,
will
goe
forward
not
only
through
soft
,
pleasant
and
delightfull
wayes
,
but
parching
desarts
,
and
rough
,
sharp
,
craggie
places
,
that
they
might
appear
before
God
.
Yea
,
they
will
rather
digge
pits
,
or
make
cisterns
with
great
labour
,
then
the
driness
of
the
region
should
hinder
their
journey
.
No
difficulties
,
no
obstacles
can
hinder
them
,
but
they
will
come
cheerfully
through
the
thirsty
desarts
to
celebrate
the
holy
assemblies
.
The
holy
Ghost
witnesseth
,
Act.
20.23
,
24.
That
bonds
and
afflictions
abide
me
in
every
City
,
But
none
of
these
things
move
me
,
neither
count
I
my
life
dear
unto
my self
,
so
that
I
might
finish
my
course
with
joy
.
Q.
What
are
the
Signs
or
Evidences
of
Willingness
?
A.
1.
Our
praying
unto
God
for
such
a
spirit
,
out
of
the
sensibleness
of
our
naturall
slavery
and
bondage
unto
sinne
.
When
a
man
is
aware
of
the
forwardness
of
his
nature
unto
evil
,
and
of
the
strong
bent
thereof
unto
sinne
,
and
feels
that
of
himself
he
hath
no
heart
to
the
things
which
God
commands
,
his
very
stomack
(
in
a
manner
)
is
against
them
;
and
so
accordingly
begs
earnestly
of
God
,
Psal
119.32
,
40.
that
he
would
,
as
David
saith
,
enlarge
his
heart
,
and
quicken
him
in
his
righteousness
,
this
is
a
good
evidence
,
that
at
the
least
God
is
beginning
in
him
the
work
of
a
free
and
liberall
spirit
.
For
God
prepares
his
people
to
that
good
,
which
he
means
to
bestow
on
them
,
by
stirring
up
in
them
a
sensibleness
of
the
necessity
of
it
,
and
a
fervency
and
desire
of
truth
to
enjoy
it
.
Certainly
;
a
free
spirit
is
,
as
it
were
,
a
breeding
in
a
man
,
when
he
begins
to
be
displeased
with
the
proneness
of
his
disposition
unto
evil
,
and
is
discontented
with
himself
that
good
duties
are
such
a
burden
to
him
,
and
so
thereupon
prayeth
God
to
turn
him
about
quite
,
that
holy
services
may
be
as
pleasing
unto
him
,
as
by
the
bent
of
nature
evil
is
;
Rom
.
6.18
.
that
he
may
become
,
as
Paul
saith
,
the
servant
of
righteousness
;
and
may
be
as
cheerfull
at
the
command
thereof
,
as
the
servants
of
the
Centurion
were
at
his
appointment
,
whose
beck
they
obeyed
without
delay
.
2.
A
free
spirit
is
discerned
by
an
easiness
to
be
perswaded
to
good
duties
.
To
a
willing
minde
there
is
no
need
of
many
arguments
.
The
making
it
to
appear
that
the
business
is
necessary
and
good
,
such
as
God
requires
,
approves
,
and
will
be
much
pleased
with
,
if
it
be
done
according
to
his
will
,
is
a
sufficient
motive
.
How
easily
was
Paul
perswaded
at
Antioch
,
to
deal
unto
the
people
present
,
the
Gospel
of
God
?
the
Rulers
of
the
Synagogue
sent
to
him
and
Barnabas
,
to
request
them
if
they
had
any
word
of
exhortation
to
deliver
it
:
the
text
saith
,
Then
Paul
stood
up
,
&c.
Act.
13.15
,
16.
1
Thes
.
2.8
.
This
was
an
evidence
of
that
which
in
this
business
he
calleth
his
good-will
:
so
farre
was
he
from
looking
to
be
pressed
with
multiplicity
of
arguments
,
or
from
needing
to
be
wrought
upon
by
importunity
,
that
he
was
rather
glad
of
the
occasion
.
It
is
an
evil
sign
when
there
must
be
so
much
urging
before
a
man
can
be
brought
to
an
inclination
towards
that
which
ought
to
be
done
.
A
word
is
enough
to
a
cheerfull
spirit
.
An
Horse
of
mettall
is
more
quickened
with
the
sound
of
a
wand
,
than
a
dull
jade
with
many
smitings
of
the
spurres
I
would
not
perswade
to
rashness
,
I
know
it
is
possible
for
a
man
to
be
overhasty
,
and
zeal
not
guided
by
knowledge
may
soon
out-carry
.
Let
every
man
be
sure
first
,
that
the
matter
is
good
and
necessary
;
and
when
that
is
once
made
plain
to
a
mans
conscience
in
the
sight
of
God
,
if
yet
there
be
much
adoe
to
work
him
unto
practice
,
it
is
a
sign
of
an
illiberall
and
servile
spirit
.
It
is
a
dull
jade
that
will
go
no
longer
than
the
spurre
is
in
his
side
.
3.
A
man
shall
judg
of
himself
in
this
point
,
by
his
going
on
in
a
good
way
,
even
when
he
is
not
egged
on
by
ordinary
outward
provocations
;
nay
when
perhaps
,
in
stead
of
them
he
meets
with
discouragements
.
As
for
example
;
suppose
a
good
duty
,
to
which
a
man
is
not
bound
by
any
humane
Law
,
nor
urged
by
any
over-ruling
authority
,
nor
pressed
by
the
perswasions
of
such
as
have
interest
in
him
,
nor
invited
by
the
hope
of
any
profits
or
praise
,
or
approbation
with
the
world
;
nay
,
it
may
be
these
things
are
against
him
herein
,
Law
seems
to
inhibit
,
authority
gives
no
countenance
,
friends
,
instead
of
perswading
,
labour
to
withdraw
,
there
is
like
to
be
some
prejudice
to
profit
,
there
is
possibility
of
being
exercised
with
reproach
,
and
of
losing
esteem
and
reputation
amongst
men
;
here
is
a
time
for
a
free
spirit
to
shew
it self
.
He
that
in
this
case
is
so
in
love
with
the
duty
,
and
so
desirous
to
approve
himself
unto
God
,
that
he
holds
on
constantly
,
having
no
egging
on
,
but
variety
of
withdrawments
,
him
will
I
terme
a
free
spirited
man
.
4.
The
ingenuous
or
free
person
,
deviseth
ingenuous
things
,
and
in
ingenuous
things
doth
he
insist
or
persevere
.
Isa
.
32.8
.
Their
thoughts
and
cogitations
doe
resemble
the
temper
of
the
heart
;
as
streams
do
the
quality
of
the
fountain
whence
they
spring
.
And
not
only
so
,
but
they
have
the
same
will
and
affections
to
godliness
,
they
continue
constant
in
their
good
course
,
and
grow
more
and
more
.
It
is
an
easie
matter
to
counterfeit
the
free
person
for
a
time
;
many
also
think
they
have
quit
themselves
well
,
when
they
have
gone
a
little
way
,
specially
if
they
suffer
any
disgrace
for
weldoing
;
but
they
grow
fainthearted
by
and
by
,
and
change
their
mindes
:
whereas
on
the
contrary
true
willingness
is
not
an
hours
bird
,
as
we
say
,
but
growes
on
to
perfection
.
Those
that
are
indued
therewith
,
persevere
therein
constantly
;
their
freeness
is
not
by
fits
and
starts
;
neither
are
they
like
a
seething
pot
,
that
is
now
ready
to
boyl
over
,
and
by
and
by
stands
as
still
as
a
stone
.
Q.
Hath
man
this
Freedom
or
Willingness
unto
good
of
himself
?
A.
The
regenerate
have
a
freedome
to
do
that
which
is
acceptable
unto
God
:
but
they
must
never
forget
that
they
obtained
not
this
freedome
by
their
own
merits
,
but
by
the
benefit
of
God
.
For
he
fashioned
them
anew
,
and
instead
of
stony
hearts
,
hath
put
into
them
an
heart
of
flesh
.
Q.
Is
this
Liberty
or
Willingness
of
the
Saints
perfect
in
this
life
?
A.
By
the
power
of
the
Holy
Ghost
the
corruption
of
the
will
and
affections
is
broken
and
made
feeble
,
that
it
is
not
able
to
hinder
the
making
of
a
right
choice
;
but
it
is
not
quite
taken
away
.
And
forasmuch
as
this
lust
,
so
long
as
we
live
here
,
cannot
utterly
be
consumed
;
therefore
it
comes
to
passe
,
that
this
liberty
which
is
given
unto
the
godly
,
to
do
things
which
may
please
God
,
is
not
perfect
and
absol●●e
,
but
weak
and
maimed
.
Q.
By
what
Meanes
is
this
Willingness
to
be
preserved
and
upholden
?
A.
First
,
Labour
to
humble
and
shame
thy self
for
dullness
and
sloth
in
the
service
of
God
,
considering
thy
former
readiness
to
serve
sinne
and
Satan
.
O
my
soul
,
why
art
thou
so
backward
to
doe
what
thy
God
and
Saviour
doth
rerequire
of
thee
?
Why
seems
his
work
tedious
and
irksome
?
Thou
hast
not
served
sinne
,
nor
obeyed
the
lusts
of
the
flesh
in
this
manner
?
Thou
hast
drunken
in
the
puddle
waters
of
iniquity
with
great
pleasure
and
delight
;
thou
hast
willingly
followed
the
inticements
of
Satan
;
to
do
wickedly
hath
liked
thee
well
.
What
love
hast
thou
borne
to
pastime
,
pleasure
,
the
vanities
of
this
life
?
What
time
hast
thou
wasted
about
them
?
What
contentment
hast
thou
taken
in
them
?
how
earnest
hast
thou
been
in
pursuit
of
them
?
What
?
is
the
slavery
of
sinne
better
then
the
liberty
of
grace
?
Hadst
thou
rather
be
the
droyl
of
Satan
,
then
the
free-man
of
Jesus
Christ
?
It
is
enough
and
too
much
that
heretofore
thou
hast
lived
to
the
lusts
of
the
flesh
,
and
to
have
wrought
evil
in
the
sight
of
God
,
for
the
time
that
remaines
give
thy selfe
to
the
will
of
God
,
and
that
with
so
much
the
more
willingness
,
by
how
much
thou
hast
turned
aside
after
folly
.
Secondly
,
Consider
what
great
things
the
Lord
hath
done
for
thee
,
and
how
he
hath
magnified
his
mercy
towards
thee
.
1
Sam
.
12.24
.
Kindness
enflames
love
,
and
provokes
to
willing
submission
.
How
hath
the
Lord
respected
thee
above
all
thou
couldst
desire
,
or
art
able
to
comprehend
?
He
formed
thee
in
the
wombe
;
hath
fed
,
cloathed
,
defended
thee
ever
since
thou
wast
born
.
He
gave
his
Sonne
to
die
for
thy
redemption
,
and
in
him
is
pleased
to
take
thee
for
his
adopted
sonne
.
Seeing
God
hath
thus
honoured
thee
with
his
favours
above
all
thou
canst
conceive
;
shouldst
not
thou
be
carefull
to
honour
him
with
thy
willing
obedience
?
What
good
thou
enjoyest
is
all
of
his
free
grace
;
and
what
is
more
equall
,
then
that
thou
imploy
thy
strength
,
thoughts
,
and
all
the
power
thou
art
enriched
withall
,
Mat
.
11.30
.
1
Joh
.
5.3
.
to
his
glory
?
Thirdly
,
the
yoke
of
Christ
is
easie
;
his
Commandements
are
not
grievous
.
In
the
Word
nothing
is
commanded
,
but
what
is
pleasant
and
delightsome
.
The
service
which
God
requireth
is
liberall
,
not
slavish
.
Did
we
truly
bethinke
our selves
what
is
matter
of
delight
,
we
should
finde
greater
joy
in
nothing
then
in
obedience
.
Again
,
faith
worketh
by
love
,
which
maketh
heavy
things
to
seeme
light
and
sweet
.
Feare
causeth
the
most
easie
burden
to
feel
grievous
and
unsupportable
:
but
nothing
is
hard
to
a
willing
minde
.
Furthermore
,
when
we
set
upon
the
performance
of
any
holy
duty
,
the
Lord
is
present
to
assist
and
strengthen
us
by
his
blessed
Spirit
in
the
doing
of
it
.
2
Thes
.
3.5
.
1
Thes
.
3.13
.
The
Lord
will
direct
our
hearts
into
the
love
of
God
.
That
labour
which
is
tedious
to
the
weak
and
sickly
,
is
no
way
grievous
to
the
strong
and
lusty
.
The
work
of
God
is
a
weariness
to
the
unregenerate
,
that
are
led
by
their
lusts
:
but
to
the
regenerate
,
in
whose
heart
the
Law
is
engraven
,
who
is
continually
supported
and
guided
by
the
Spirit
,
it
is
meate
and
drink
to
finish
the
work
whereunto
he
is
called
.
True
it
is
,
the
faithfull
shall
feel
the
flesh
rebelling
against
the
Spirit
:
but
by
the
power
of
faith
in
Christ
they
shall
overcome
the
world
,
and
be
more
then
Conquerours
.
Lastly
,
The
comfort
of
well-doing
is
so
great
,
as
may
animate
and
encourage
therein
.
For
he
that
exerciseth
himself
in
the
Law
of
God
,
hath
the
witness
of
a
good
conscience
to
plead
for
him
against
all
accusations
,
to
cheere
him
in
all
conditions
.
Fourthly
,
Remember
thou
art
in
Gods
presence
,
his
eye
is
upon
all
thy
waies
.
Ps.
119.167
,
168.
My
soul
(
saith
David
)
hath
kept
thy
Testimonies
,
and
I
love
them
exceedingly
;
one
reason
he
gives
thereof
;
for
all
my
waies
are
before
thee
.
Thus
he
exhorteth
Solomon
his
Sonne
to
serve
the
God
of
his
Father
with
a
willing
minde
,
for
the
Lord
trieth
the
heart
and
reines
.
With
what
readiness
will
men
doe
Offices
of
kindness
to
their
Neighbours
,
whilest
present
in
their
sight
,
whatsoever
they
think
or
speak
of
it
behind
their
backes
.
Thou
canst
not
goe
heavily
,
uncheerfully
about
the
works
of
God
,
but
he
doth
espie
it
.
With
this
Meditation
quicken
thy self
,
to
do
what
thou
dost
with
all
thy
power
.
Fifthly
,
Call
to
minde
the
rich
and
ample
Promises
that
God
who
is
true
and
faithfull
,
hath
made
unto
them
that
walke
before
him
with
all
their
hearts
.
Eye
hath
not
seene
,
eare
hath
not
heard
,
it
is
not
possible
for
the
heart
to
conceive
what
God
hath
prepared
for
them
that
love
him
.
Who
would
not
runne
speedily
and
with
good
courage
to
winne
such
an
excellent
prize
?
Sixthly
,
Earnest
Prayer
is
the
preserver
of
willingness
:
for
after
we
are
effectually
drawn
and
changed
by
the
spirit
of
grace
,
we
still
need
a
second
and
third
,
yea
perpetuall
favour
from
God
,
that
even
to
the
last
gaspe
,
at
all
times
,
in
every
moment
the
faithfull
soul
should
cry
,
Draw
me
.
They
that
seeme
most
obedient
are
so
refractary
,
and
the
swiftest
are
so
sluggish
,
that
if
God
doe
not
continually
hale
them
forward
,
they
will
sit
still
or
goe
backward
.
Q.
Do
not
the
godly
finde
much
dulnesse
and
backwardness
in
themselves
?
A.
They
finde
much
untowardnesse
in
themselves
at
all
times
:
for
the
corruption
which
they
carry
about
with
them
is
a
continuall
clogge
that
presseth
down
,
that
they
cannot
runne
speedily
the
race
that
is
set
before
them
.
But
at
some
times
thy
feele
more
unwillingness
and
inability
to
do
good
then
at
another
.
For
the
Lord
to
let
us
see
what
we
are
in
our selves
,
doth
sometimes
leave
us
to
our selves
,
and
withdraw
the
effectuall
operation
of
his
Spirit
,
and
then
we
,
as
things
that
can
move
no
longer
then
they
are
moved
of
another
,
do
presently
grow
stiffe
,
or
fall
away
.
For
remedy
of
this
heartlesness
we
must
consider
the
causes
of
it
:
for
in
the
most
it
proceeds
from
security
,
earthlymindedness
,
conceit
of
selfe-sufficiency
,
delight
in
sinne
,
slight
performance
of
holy
duties
,
a
course
in
lesser
sinne
,
or
some
fall
into
grosser
evill
:
And
then
it
must
be
amended
by
serious
humiliation
,
hearty
repentance
,
and
fervent
Prayer
;
Psal
.
51.12
.
as
the
Prophet
perceiving
that
sinne
had
gotten
a
great
power
upon
him
,
and
that
his
affections
were
so
secretly
ensnared
with
it
,
that
he
had
no
such
pleasure
,
he
took
no
such
felicity
in
the
performance
of
holy
services
,
as
he
was
wont
:
they
were
irksome
and
burdensome
unto
him
,
he
went
on
in
a
kinde
of
dull
,
and
heavy
,
and
unlusty
manner
with
them
,
as
one
weary
of
this
untoward
and
sluggish
disposition
which
he
had
cast
himselfe
into
by
grievous
forgetfulness
:
he
bewayleth
his
offence
with
much
bitterness
,
and
prayeth
for
a
more
free
kinde
of
mettall
to
be
wrought
into
him
,
that
he
might
finde
himself
cheerfull
,
and
glad
,
and
of
a
lively
spirit
,
in
the
doing
of
the
things
which
God
commands
.
But
in
some
it
springeth
from
excessive
sorrow
,
abjectnesse
of
minde
,
deep
fears
,
length
of
temptation
that
hath
wasted
the
spirits
:
In
these
it
is
remedied
by
a
due
consideration
of
Gods
free
love
and
mercy
towards
them
,
and
holy
courage
and
resolution
to
waite
upon
his
gracious
Promises
.
Limmes
benummed
with
cold
are
quickened
with
heate
:
a
dejected
spirit
is
cheered
with
good
words
.
If
sorrow
oppresse
,
courage
and
joy
will
revive
and
strengthen
.
CHAP.
IX
.
The
eighth
Property
of
a
godly
life
,
viz.
Purity
and
Cleanness
.
What
therein
is
implied
.
Reasons
to
incite
and
move
us
to
labour
after
Purity
.
The
Authour
of
it
.
The
Meanes
by
which
it
is
wrought
.
How
the
Saints
may
be
said
to
be
pure
,
and
yet
not
deserve
the
Name
of
Catharisti
.
Signes
or
Evidences
of
Purity
,
with
the
Meanes
by
which
it
is
to
be
preserved
and
encreased
.
Psal
.
18.26
.
Joh
.
15.3
.
Q.
WHat
is
the
eighth
Property
of
a
godly
life
?
A.
It
must
be
pure
and
cleane
.
With
the
pure
thou
wilt
shew
thy selfe
pure
,
and
with
the
froward
thou
wilt
shew
thy selfe
froward
.
God
is
Light
,
and
Purity
,
and
Perfection
it self
,
an
unclean
person
he
cannot
delight
in
.
God
himselfe
sheweth
what
he
requires
in
this
behalf
:
Separate
your selves
from
the
uncleane
thing
,
and
I
will
receive
you
,
1
Cor
.
6.17
.
Q
What
is
implied
in
this
Purity
and
Cleanness
?
A.
Pure
signifieth
as
much
as
fine
,
neat
,
and
unspotted
,
and
doth
properly
agree
to
clear
water
or
glass
,
to
Gold
,
Silver
,
and
other
pure
Mettals
,
or
Vessels
made
of
the
same
.
It
agrees
also
to
precious
Stones
which
are
transparent
,
or
to
polished
Marble
.
And
it
is
applied
to
men
and
women
who
live
honestly
without
blame
,
and
keep
themselves
unspotted
of
the
world
.
Thus
it
is
said
in
the
Song
of
Solomon
,
Cant
6.9
.
My
Dove
,
my
undefiled
is
but
one
:
she
is
the
onely
one
of
her
Mother
,
she
is
the
choice
one
of
her
that
bare
her
.
It
notes
two
things
.
First
,
An
heart
cleansed
from
the
filthiness
of
sinne
and
doublemindedness
.
Blessed
are
the
pure
in
heart
,
Mat
.
5.8
.
Purge
your
hearts
ye
wavering
minded
,
Jam
.
4.8
.
This
is
called
a
new
heart
,
and
a
new
spirit
,
Ezek
.
18.31
.
True
it
is
,
that
there
remaines
corruption
in
the
best
that
dwell
in
these
houses
of
clay
,
but
it
is
subdued
,
it
is
not
delighted
in
,
it
is
not
cherished
,
it
doth
not
prevaile
:
the
soul
and
spirit
is
sanctified
by
grace
,
though
but
in
part
.
And
this
is
most
necessary
,
For
the
heart
of
man
is
the
fountain
of
all
his
actions
;
thereout
cometh
life
,
Prov.
4.23
.
All
working
derives
its
beginning
thence
.
Now
in
reason
the
Fountain
must
be
sweet
,
before
the
waters
can
be
wholesome
:
the
Tree
good
,
before
the
Fruit
savoury
:
There
must
be
first
a
renewed
heart
,
before
there
can
be
a
reformed
life
.
Psal
.
73.12
.
Secondly
,
It
implies
a
conversation
or
course
of
life
unspotted
,
unblameable
,
or
without
offence
.
Who
shall
ascend
into
the
Hill
of
the
Lord
,
Jam
.
1.27
.
P●al
.
24.3
4.
or
who
shall
stand
in
his
holy
place
?
He
that
hath
clean
hands
,
and
a
pure
heart
.
Cleanse
your
hands
ye
sinners
.
According
to
the
cleanness
of
my
hands
hath
he
recompensed
me
:
Jam
.
4.
●
.
Psal
.
18.20
.
That
is
,
according
to
the
works
of
holiness
that
I
have
done
.
And
so
in
Job
,
Job
17.9
.
He
that
hath
clean
hands
shall
be
stronger
and
stronger
.
The
Fruit
doth
necessarily
resemble
the
quality
of
the
sap
:
the
conversation
is
squared
according
to
the
internall
disposition
of
the
soul
.
2
Sam
.
22.25
.
And
so
we
finde
in
Scripture
,
the
innocent
opposed
to
the
hypocrite
.
Job
17.8
.
The
innnocent
shall
stirre
up
himself
against
the
hypocrite
.
Q.
What
Reasons
may
incite
and
move
us
to
labour
after
Purity
?
A.
1.
The
favour
of
God
in
this
life
,
the
comfortable
Vision
of
God
in
the
life
to
come
,
belongs
onely
to
the
clean
and
pure
.
No
uncleane
thing
can
enter
into
the
New
Jerusalem
.
Psal
.
73.1
.
God
is
good
to
Israel
:
And
who
be
they
which
are
the
Israel
of
God
,
Even
the
pure
in
heart
?
There
is
the
marke
.
Who
shall
ascend
into
the
Mountaine
of
the
Lord
,
that
is
,
who
shall
be
a
true
member
of
Gods
Church
on
earth
,
and
remaine
and
dwell
for
ever
with
him
in
Heaven
?
He
makes
answer
,
Even
he
that
hath
innocent
hands
,
and
a
clean
heart
,
Psal
.
24.3
,
4.
Blessed
are
the
pure
in
heart
,
Mat
.
5.8
.
They
shall
behold
his
loving
countenance
here
reconciled
to
them
in
Christ
,
and
enjoy
hereafter
that
presence
of
his
,
in
which
is
fulness
of
joy
for
evermore
.
2.
David
a
King
,
a
Souldier
,
a
wise
Governour
,
and
godly
man
,
doth
earnestly
begge
the
grace
of
a
pure
heart
.
His
praying
for
it
,
argueth
he
knew
it
to
be
a
matter
of
no
small
worth
:
his
present
case
had
made
him
to
see
the
excellency
of
it
now
more
then
ever
;
and
by
his
example
we
are
bound
both
to
esteeme
it
,
and
to
labour
for
it
:
If
it
were
Davids
duty
to
endeavour
it
,
why
should
we
think
him
to
be
bound
in
this
,
more
then
we
our selves
are
?
3.
Hereby
onely
a
man
becometh
capable
of
Gods
graces
,
who
powereth
not
his
gracious
liquors
into
fusty
or
filthy
Vessels
.
But
if
any
man
purge
himself
he
shall
be
a
Vessell
unto
honour
,
sanctified
and
meet
for
the
Lord
,
and
prepared
unto
every
good
work
,
2
Tim
.
2.21
4.
No
service
is
pleasing
to
God
,
but
what
proceedeth
from
a
pure
heart
.
The
end
of
the
Commandement
is
love
out
of
a
pure
heart
,
1
Tim
.
1.5
.
I
thanke
God
,
saith
Paul
,
whom
I
serve
from
my
Fathers
with
a
pure
conscience
,
2
Tim
.
1.3
.
Hence
are
these
Exhortations
,
1
Tim
.
3.9
Hold
fast
the
mistery
of
faith
in
pure
conscience
.
1
Pet
.
1.22
.
See
that
ye
love
one
another
with
a
pure
heart
fervently
.
Such
onely
are
fit
to
approach
the
Throne
of
grace
in
Prayer
,
that
can
lift
up
pure
hands
without
wrath
and
wavering
,
1
Tim
.
2.8
.
And
so
offer
that
cleane
Offering
prophecied
of
to
be
lifted
up
in
every
place
,
Mal
.
1.11
.
The
Exhortations
are
,
Let
us
draw
nigh
the
Throne
of
grace
with
true
hearts
,
in
assurance
of
faith
,
sprinkled
in
our
hearts
from
an
evill
conscience
,
and
washed
in
our
bodies
with
pure
water
;
Draw
nigh
to
God
,
and
he
will
draw
nigh
to
you
,
Heb
.
10.22
.
Cleanse
your
hearts
ye
sinners
,
and
purge
your
hands
ye
wavering
minded
,
Jam
.
4.18
.
The
Promise
is
,
Zeph
.
3.9
.
I
will
turne
to
the
people
a
pure
Language
,
that
they
may
all
call
upon
the
Name
of
the
Lord
,
to
serve
him
with
one
consent
.
The
Title
of
Christians
is
,
That
they
call
upon
the
Lord
out
of
a
pure
heart
,
2
Tim
.
2.22
.
But
as
for
the
wicked
,
Mat
.
23.25
.
Their
thoughts
are
abhomination
unto
the
Lord
,
Prov.
15.26
.
5.
All
Promises
of
God
are
made
good
onely
to
such
as
be
purged
from
their
iniquity
.
Let
their
trials
be
what
they
will
,
let
their
Names
never
so
much
be
had
in
reproach
,
let
their
persons
be
never
so
meane
,
the
Lord
respecteth
them
that
are
of
an
holy
conversation
:
there
is
no
difference
betwixt
Jew
and
Gentile
,
Act.
15.9
.
rich
and
poor
with
God
,
so
the
heart
be
purified
.
6.
This
course
is
the
note
of
a
true
Believer
,
who
as
in
other
things
,
so
herein
is
made
conformable
unto
Christ
,
in
purging
himself
as
he
is
pure
,
1
Joh
.
3.3
.
The
scope
of
the
place
is
to
shew
what
is
the
study
and
endeavour
of
all
the
true
adopted
Sonnes
of
God
,
namely
,
that
knowing
themselves
subject
to
sinne
,
they
labour
to
cleanse
their selves
daily
from
all
filthiness
of
flesh
and
spirit
,
and
to
grow
up
unto
full
holiness
,
Hag
.
14
,
15.
Tit
.
1.15
.
Rom
.
14.2
.
1
Cor
.
6.4
.
&
10.23
.
propounding
Christ
before
them
as
a
patterne
of
imitation
.
7.
To
the
pure
all
things
are
pure
,
that
is
,
all
things
indifferent
are
free
now
to
be
used
of
them
in
good
conscience
,
by
means
of
their
Christian
liberty
.
Q.
Hath
man
this
purity
of
himself
?
A.
This
purity
is
not
in
us
by
nature
and
of
our selves
,
but
is
made
ours
by
grace
;
it
is
wholly
the
work
of
God
,
even
a
kinde
of
creation
,
Psal
.
51.10
.
which
is
Gods
peculiar
.
Whereupon
a
regenerate
man
is
termed
a
new
Creature
,
Gods
workmanship
:
It
is
the
God
of
peace
which
sanctifieth
.
2
Cor
.
5.17
.
Eph.
2.10
.
1
Thes
.
5.23
.
Ezek
.
11.19
.
&
36.26
.
Job
.
14.4
.
He
assumeth
it
to
him
to
put
a
new
spirit
within
the
bowels
.
It
is
unpossible
that
mans
heart
being
naturally
such
a
sinke
as
it
is
,
should
cleanse
it selfe
.
Out
of
his
filthiness
,
how
can
there
come
any
such
cleaness
.
Indeed
we
are
willed
Ezek
.
18.31
.
To
make
a
new
heart
,
and
a
new
spirit
:
But
such
places
do
rather
shew
what
a
man
should
do
,
then
what
he
can
do
;
and
tend
to
the
making
of
him
sensible
of
his
own
unableness
;
which
when
he
hath
found
upon
triall
,
he
may
be
moved
to
seek
to
him
,
who
worketh
both
to
will
and
to
do
,
Phil
.
2.13
.
Q.
What
are
the
meanes
by
which
purity
is
wrought
?
A.
The
Spirit
of
God
is
the
immediate
Authour
of
this
spirituall
cleansing
,
by
whose
powerfull
operation
the
Word
is
made
effectuall
to
this
purpose
:
so
Paul
,
you
were
thus
and
thus
polluted
,
whith
those
abhominable
and
filthy
sinnes
;
but
now
ye
are
washed
,
and
sanctified
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
,
1
Cor
.
6.11
.
This
Spirit
working
with
the
Word
,
and
by
the
Word
,
Act.
15
9.
begets
faith
;
and
faith
hath
a
speciall
gift
to
purify
the
heart
.
But
the
spirit
worketh
by
meanes
,
and
the
principall
of
them
is
the
Word
of
truth
.
Joh
.
17.17
.
Sanctifie
them
by
thy
truth
,
thy
Word
is
truth
.
The
Commandement
of
God
is
said
to
be
pure
,
and
the
Religion
grounded
thereon
is
cleane
:
not
only
in
respect
of
it self
in
it self
,
Psal
.
19.7
,
8.
as
being
without
mixture
of
any
the
least
falshood
or
corruption
,
but
in
regard
of
the
efficacy
thereof
;
it
makes
cleane
,
it
causeth
to
be
pure
.
The
Word
is
the
Instrument
of
Sanctification
,
but
afflictions
through
the
blessing
of
God
are
made
occasions
of
holiness
to
the
Elect
people
of
God
.
What
the
fire
is
to
dross
,
that
are
afflictions
to
the
bad
humours
which
breed
about
the
heart
.
And
many
of
them
of
understanding
shall
fall
,
to
try
them
,
and
to
purge
,
and
to
make
them
white
,
Dan
.
11.35
.
&
12.10
.
Q
If
purity
be
the
gift
of
God
,
may
not
man
altogether
cease
to
look
after
it
,
till
God
be
pleased
to
give
it
?
A.
Not
so
:
but
as
God
gives
it
by
meanes
,
so
must
he
seek
it
in
the
conscionable
use
of
those
meanes
which
God
hath
appointed
;
as
by
earnest
Prayer
,
diligent
attendance
upon
the
Ministery
of
the
Word
,
serious
meditation
,
sorrow
for
sinne
,
and
the
practice
of
good
works
:
But
of
this
hereafter
.
Q.
But
how
can
any
persons
be
called
pure
,
seeing
the
Lord
findeth
no
purity
in
the
Angels
themselves
;
Job
4.8
.
Prov.
20
9.
Cujus
participatione
justi
sunt
,
ejus
c
mparatione
nec
justi
sunt
.
Aug.
Con
.
Prisc
.
&
origenist
.
ca●
.
10.
Vis
.
Amic
.
Coll
.
Joc
.
●rm
&
Franc
.
Jun.
p●g
.
15.
&
20.
Hos
.
Confes
.
tom
.
2.
cap
.
13.
and
the
faithfull
do
finde
and
acknowledge
themselves
to
be
miserable
and
wretched
sinners
?
A.
That
place
of
Job
denieth
not
purity
to
the
Angels
simply
,
but
only
comparing
theirs
with
Gods
,
it
is
as
a
little
streame
,
yea
,
a
drop
to
the
Ocean
,
which
is
nothing
in
comparison
.
And
for
the
Saints
of
God
,
as
long
as
they
live
in
this
world
,
they
are
able
to
discover
more
dross
then
Gold
in
themselves
,
and
therefore
do
freely
confess
themselves
to
be
most
vile
,
and
worthy
to
be
abhorred
:
nevertheless
,
the
Lord
is
pleased
to
call
and
esteeme
them
pure
,
not
of
the
greater
,
but
of
the
better
part
;
not
by
that
Legal
purity
which
is
perfect
in
all
degrees
,
but
that
sound
and
true
(
called
Evangelicall
)
purity
which
bringeth
all
the
parts
forward
towards
those
degrees
.
Nay
more
,
Christ
himself
calleth
his
Love
all
fair
,
and
saith
,
there
is
no
spot
in
her
,
yea
,
as
pure
as
the
Sunne
,
as
fair
as
the
Moon
,
Cant
.
6.9
.
Now
if
any
think
it
unreasonable
to
ascribe
both
purity
and
impurity
to
the
same
soul
,
he
may
answer
himself
by
the
words
of
our
Saviour
to
his
Disciples
,
Joh
.
13.10
Ye
are
all
clean
but
Judas
;
When
in
the
same
place
he
sheweth
they
had
need
to
have
their
feet
washed
.
Now
the
servants
of
God
are
said
to
be
pure
.
First
,
Because
the
Spirit
of
regeneration
hath
washed
every
part
,
although
in
part
onely
,
and
the
conversation
of
the
godly
is
clean
,
though
not
in
that
degree
it
ought
.
Secondly
,
The
Lord
doth
graciously
remit
the
sinnes
of
every
Believer
,
which
they
do
heartily
lament
,
and
in
Christ
accounts
them
pure
,
not
imputing
the
least
spot
unto
them
.
Thirdly
,
The
purity
begun
in
them
shall
be
made
perfect
and
absolute
,
as
though
they
had
never
been
defiled
:
and
in
respect
of
what
is
begun
they
are
said
to
be
without
spot
,
the
Scripture
speaking
of
what
is
in
doing
as
if
it
were
already
perfected
.
So
the
body
of
sinne
is
said
to
be
crucified
with
Christ
,
Rom
.
6.6
.
that
sinne
might
be
destroyed
;
and
Believers
to
be
dead
unto
sinne
,
when
sinne
hath
onely
received
his
deadly
wound
.
Q.
Is
not
this
sufficient
to
give
occasion
to
wicked
men
to
brand
sincere
Christians
with
the
odious
name
of
Puritans
,
or
to
indite
them
of
blasphemy
or
schisme
at
least
,
as
having
opinion
of
their
own
purity
?
A.
Christians
are
pure
,
but
not
Puritans
:
they
affect
,
they
deserve
no
such
reproachfull
name
to
be
fastened
upon
them
.
They
are
and
ought
to
be
pure
,
else
would
they
not
be
the
people
of
Christ
,
members
of
his
body
:
for
he
doth
sanctifie
and
purge
his
Church
with
the
washing
of
water
by
the
Word
,
Eph
5.26
.
He
purifieth
unto
himself
a
peculiar
people
zealous
of
good
works
,
Tit
.
2.14
.
But
this
their
purity
is
neither
their
own
,
nor
so
in
their
own
account
;
but
onely
in
regard
of
Gods
washing
of
their
Robes
in
the
blood
of
the
Lamb
,
and
of
his
gracious
acceptance
of
them
so
washed
as
pure
and
clean
.
All
sound
Christians
do
from
the
heart
detest
and
abhorre
the
hatefull
schisme
of
the
Catharists
,
in
English
Puritans
:
but
since
it
is
grown
to
be
a
Nick-name
,
in
scorne
and
contempt
cast
upon
them
,
that
desire
to
approve
their
waies
unto
God
,
I
will
briefly
shew
three
things
concerning
this
matter
.
First
,
Who
the
old
Catharists
or
Puritans
were
,
and
what
they
held
.
Secondly
,
Upon
whom
that
scornefull
name
was
cast
afterwards
.
Thirdly
,
Who
be
the
true
Puritans
,
the
successors
of
those
vile
Hereticks
.
The
first
Ring-leader
or
broacher
of
that
Heresie
,
was
Novatus
an
African
by
birth
,
the
Presbyter
under
Cyprian
at
Carthage
,
who
flying
out
of
Africk
was
created
Presbyter
under
Cornelius
Bishop
of
Rome
in
the
daies
of
Decius
the
Emperour
.
This
man
aspiring
to
the
Bishoprick
of
Carthage
and
Rome
,
and
missing
of
his
hope
,
began
to
sow
dissentions
and
troubles
,
and
to
spread
his
pestilent
Opinions
first
in
Africk
and
then
in
Rome
.
For
whereas
Cyprian
and
Cornelius
held
,
that
such
as
had
fallen
from
the
faith
in
the
times
of
Persecution
(
partly
through
fear
of
cruell
torments
,
partly
through
the
perswasive
allurements
of
the
Tormentors
,
but
chiefly
through
their
own
weakness
and
infirmity
)
were
upon
true
repentance
to
be
received
into
the
bosome
and
Communion
of
the
Church
;
Novatus
wickedly
opposed
them
,
Eus
.
lib
.
6.
cap
.
35.
and
defended
that
such
had
commited
a
sinne
unto
death
,
and
therefore
should
not
again
be
received
,
but
for
ever
wholly
debarred
from
re-entry
into
the
Church
.
After
strife
between
them
,
Novatus
at
length
made
a
schisme
,
and
seperated
himself
from
the
Church
,
and
through
obstinacy
fell
into
Heresie
.
Novatianus
a
Romane
,
and
the
Scholar
of
Novatus
,
joyned
himself
unto
his
Master
,
whose
deadly
poyson
he
sought
to
disperse
farre
and
wide
This
schisme
thus
made
,
about
the
year
of
Christ
Two
hundred
fifty
foure
,
presenty
took
root
and
spred
further
,
as
things
of
this
nature
are
apt
to
do
,
like
stinking
weeds
that
grow
faster
then
wholesome
Herbs
.
For
the
effecting
hereof
Novatus
used
very
wicked
and
fraudulent
meanes
,
Platina
in
vitae
Cornel
.
Cornel
.
Bishop
of
Rome
.
Eus
.
lib
.
6.
c
.
35.
both
by
drawing
honour
upon
himself
,
as
also
by
drawing
followers
after
him
.
For
whereas
first
he
had
protested
with
fearfull
Oathes
that
he
never
desired
a
Bishoprick
,
yet
by
crafty
and
forged
traines
he
inticed
three
Bishops
out
of
a
corner
of
Italy
,
plaine
and
simple
men
(
as
the
History
reporteth
)
to
come
unto
him
;
who
being
enclosed
with
leud
persons
,
and
themselves
somewhat
tipsy
,
were
constrained
to
lay
their
hands
on
him
,
and
make
him
Bishop
.
And
least
his
sect
should
be
destitute
of
Episcopall
Authority
,
he
with
three
others
Bishops
,
privily
ordained
Novatianus
Bishop
in
Italy
,
and
Nicostratus
,
one
of
his
part
and
faction
,
Bishop
in
Africa
.
He
used
also
a
most
impious
prank
,
to
draw
the
common
people
to
him
:
for
when
he
was
to
administer
the
Sacrament
of
the
Lords
Supper
to
them
,
before
he
would
deliver
it
into
their
hands
,
Eusebius
in
Greek
calleth
it
Bread
,
which
Christophorson
in
his
translation
leaveth
out
,
least
they
should
be
forced
to
acknowledge
that
Bread
remaineth
in
the
Sacrament
.
Cap.
Epist
.
lib
.
1.
epist
5.
&
lib
.
4.
cap
.
2.
Socrat
.
Hist
.
lib
.
2.
cap
.
38.
gr
.
&
30.
Lat
.
Sozom
.
lib
.
4.
cap
.
19.
he
would
make
them
swear
that
they
would
not
forsake
him
,
to
joyne
to
Cornelius
.
By
these
sleights
,
the
corruption
of
mans
nature
being
apt
to
catch
up
errour
,
he
did
enlarge
his
heresie
;
and
that
the
rather
,
because
it
consented
with
the
Orthodox
truth
in
many
Articles
of
faith
and
profession
,
especially
of
the
Trinity
.
Therefore
the
Novatians
suffered
persecution
of
the
Arians
and
Macedonians
;
as
they
in
like
manner
having
made
agreement
with
the
Orthodox
,
did
banish
the
Arians
,
if
at
any
time
they
could
.
And
in
common
persecution
raised
against
the
Orthodox
and
Novatians
,
both
by
the
followers
of
Arius
:
such
good
will
and
kindness
grew
betwixt
them
,
that
a
league
,
reconciliation
and
agreement
had
been
made
,
if
the
envy
of
some
few
,
or
rather
the
providence
of
God
had
not
hindred
,
least
they
being
received
into
the
bosome
of
the
Church
,
should
weaken
the
truth
of
sound
Doctrine
with
their
Opinions
.
This
poyson
of
Novatus
(
as
was
said
)
spread
farre
and
near
through
the
Christian
world
,
insomuch
as
divers
Bishops
were
infected
therewith
:
as
those
Novatian
Bishops
that
met
in
Councell
at
Pazum
,
an
obscure
Village
,
about
the
keeping
of
Easter
after
the
manner
of
the
Jews
,
Socrat
.
lib
.
7.
cap
.
25.
Niceph
lib
.
8.
cap
20.
Gab
.
Pr●teel
.
haeres
.
7.
Socrat
.
lib
7.
cap
.
1●
.
Socrat
.
●ib
.
5.
c●p
.
10.
contrary
to
the
Decree
of
the
Nicene
Councell
,
Angelius
also
Bishop
of
Constantinople
,
Asclepiades
,
and
Acasius
,
who
by
the
Emperour
Constantine
his
command
,
appeared
at
the
Councell
at
Nice
,
whom
the
Emperour
,
both
wittily
and
sharpely
reprehended
,
saying
,
Provide
thee
a
Ladder
Acasius
,
and
climb
up
to
Heaven
alone
.
Nor
were
these
onely
tainted
with
the
schisme
of
Novatus
and
his
unwholesome
Doctrine
,
but
of
the
common
people
farre
more
:
For
in
Rome
it self
they
flourished
till
the
daies
of
Celestine
and
long
after
,
that
they
openly
professed
their
schisme
in
Constantinople
and
Ephesus
,
two
chief
Cities
of
the
Easterne
Empire
.
This
heresie
continued
very
long
,
so
that
it
florished
under
Arcadius
the
Emperour
,
that
is
an
Hundred
forty
eight
years
after
its
birth
.
Euseb
lib
.
6.
cap
.
35.
The●●or
.
lib
.
3.
Haer
Fab
.
R●ffi●
,
lib
.
1.
cap
.
6.
Isi●or
.
lib
.
8.
Fruti●ationem
Novationorum
.
The
followers
of
this
sect
were
first
called
Novatians
,
as
they
are
denominated
of
their
first
Father
,
but
the
name
of
Catharists
was
after
given
unto
them
,
[
or
rather
challenged
by
themselves
,
]
under
Stephen
Bishop
of
Rome
,
and
Gallus
,
and
Volusianus
Emperours
,
about
the
year
after
the
suffering
of
Christ
,
Two
hundred
twenty
three
.
Although
these
words
are
confounded
in
the
Catalogue
of
Heresies
,
as
appeares
by
Eusebius
,
the
Nicene
Councell
,
and
others
:
yet
they
are
distinguished
by
Isidore
and
others
,
who
call
the
Catharists
or
Puritans
the
shoots
of
the
Novatians
.
It
behoveth
all
Christians
to
study
purity
and
holiness
,
but
these
Sectaries
did
arrogantly
challenge
that
name
unto
themselves
,
and
under
that
Vizard
did
hide
much
wickedness
both
in
life
and
Doctrine
.
They
which
properly
and
of
the
Learned
are
called
Cathari
,
were
afterwards
of
the
Barbarous
and
unskilfull
Writers
called
Gazari
:
For
so
in
a
constitution
of
Frederick
the
second
Emperour
,
which
is
taken
out
of
the
Councels
,
they
are
called
,
as
in
the
same
age
the
Devill
is
called
Zabulus
.
And
by
the
same
unskilfulness
of
the
Greek
Tongue
they
are
named
Catharaei
.
Decretal
l.
5.
ti●
de
Haeret
.
●at
de
Haer
.
cap
38.
But
this
is
to
be
understood
of
he
Wallenses
or
p●or
men
of
Lyons
.
Others
call
them
Patrini
or
Patarini
,
as
it
appeares
in
the
Councell
of
Lateran
,
which
was
celebrated
under
Alexander
the
Third
,
and
the
Decretals
out
of
it
.
This
schisme
occasioned
by
the
receiving
of
them
that
had
fallen
to
Idolatry
in
the
times
of
persecution
,
into
the
bosome
of
the
Church
upon
their
repentance
,
stayed
not
there
;
but
the
followers
of
it
falling
from
one
thing
to
another
,
(
as
they
which
begin
to
fall
from
the
truth
,
fall
amaine
)
ranne
into
divers
detestable
Opinions
.
First
they
held
a
state
of
perfection
in
this
life
,
and
that
the
life
of
a
Just
man
is
to
be
made
up
without
sinne
,
spot
or
wrinkle
,
or
else
that
the
Church
could
not
be
made
up
of
them
:
and
boasted
of
themselves
that
they
were
pure
and
gloried
in
their
merits
;
and
this
seems
to
be
the
principall
reason
why
they
they
intitled
themselves
Catharists
.
Secondly
,
They
deny
repentance
to
them
that
after
Baptisme
do
deny
the
faith
,
through
infirmity
or
fear
of
persecution
.
Thirdly
,
Aug.
de
Haer
.
cap
●8
.
So●rat
.
li
.
5
cap
.
21.
Amongst
the
Manichees
also
some
we
e
called
Catharists
Aug.
de
●aer
.
46.
Al●●ons
Cast
.
Cont
.
Haeres
.
lib
4.
tit
De●retal
.
lib
.
5.
in
de
haeret
.
They
condemne
second
marriages
,
and
after
Baptisme
detest
them
as
Adultery
it self
.
But
in
this
they
did
not
all
agree
.
Fourthly
,
They
re-baptize
those
that
after
Baptisme
do
slip
or
publiquely
offend
:
for
they
acknowledge
no
other
meane
to
reconcile
men
to
God
,
in
the
Church
,
but
Baptisme
.
This
was
the
birth
and
growth
of
this
schisme
,
these
were
the
pestiferous
Opinions
wherewith
they
corrupted
the
purity
of
Faith
.
But
when
this
heresie
of
the
Catharists
was
odious
to
all
men
,
and
that
deservedly
,
the
latter
age
to
bring
the
Gospel
and
true
Religion
of
Christ
into
contempt
,
did
brand
men
truly
Christian
,
and
found
in
the
faith
,
with
the
infamous
name
of
Catharist
or
Puritan
.
Thus
the
Waldenses
or
poor-men
of
Lyons
,
that
withstood
the
Antichristian
pride
and
Doctrine
of
that
Man
of
sinne
,
are
branded
with
the
names
of
Manichees
and
Catharists
,
as
if
they
had
boasted
of
their
purity
,
or
called
from
hell
the
blasphemies
of
the
Puritans
:
Guido
Carmel
in
Sum
.
de
haer
.
Cathar
.
Tr●them
.
Hirsaugien
.
An.
●●63
.
Ecbert
.
adver
.
Cathar
.
Ser
.
1.
Vile
ussor
.
de
Cha
.
Eccl.
Success
.
cap
.
8.
sect
.
17.
&c.
Usser
.
de
Success
.
Eccl.
ca.
10.
sect
.
14.15
,
16
.
●riedo
.
lib
.
4.
de
Eccl.
dog
.
&
Scrip
.
cap
.
5.
part
1.
Vise
Jacks
.
on
the
Creed
.
lib
2
sect
3.
cap
.
3.
pag
.
8●9
.
Rainold
de
●ol
.
lib
.
1.
cap
.
5
sect
.
31.
Whereas
they
were
free
from
all
such
Opinions
and
monstrous
conceits
,
these
things
being
maliciously
devised
against
them
,
to
bring
them
into
hatred
and
contempt
.
In
like
manner
the
sound
Professours
of
true
and
Evangelicall
Doctrine
,
are
spitefully
traduced
as
Puritans
,
by
the
friends
of
Antichrist
and
shavlings
of
Rome
.
And
amongst
our selves
such
Ministers
and
other
Christian
men
and
women
as
have
embraced
the
Gospel
,
and
endeavour
to
follow
the
same
,
with
all
their
souls
,
and
in
simplicity
and
humbleness
of
minde
have
been
desirous
to
draw
near
unto
God
,
are
very
uncharitably
and
unjustly
called
by
that
odious
and
hereticall
name
of
Puritan
.
The
cause
,
originall
and
order
,
whereby
these
reproachfull
termes
were
given
to
godly
men
amongst
us
,
was
this
;
When
in
the
Reign
of
Queen
Elizabeth
of
happy
memory
,
the
Gospel
was
published
,
and
Preachers
ordained
to
teach
the
people
:
many
people
within
a
while
feeling
some
taste
of
the
heavenly
comfort
,
began
to
delight
in
hearing
Sermons
,
singing
Psalmes
,
reading
Scriptures
,
and
godly
Books
And
therewithall
did
refraine
prophane
and
unprofitable
customes
,
and
sometime
they
admonished
their
neighbours
,
if
they
did
swear
,
and
exhorted
them
to
go
with
them
to
the
Sermon
.
The
greater
sort
of
the
people
being
old
Barrels
which
could
hold
no
new
liquor
,
addicted
partly
to
popery
and
partly
to
licentiousness
,
having
many
of
them
no
other
god
but
their
belly
,
would
deride
and
scoffe
at
them
,
and
called
them
holy
Brethren
and
holy
Sisters
.
The
urging
and
enforcing
of
subscription
upon
the
Ministers
to
the
three
severall
Ariticles
,
and
of
conformity
to
certaine
rites
and
ceremonies
,
caused
no
small
division
and
trouble
in
the
Church
,
the
one
side
suing
for
reformation
,
and
to
be
eased
of
such
burdens
,
and
the
other
urging
very
straightly
the
former
things
,
as
punishing
such
as
would
not
be
conformable
:
This
caused
a
cloud
of
writing
,
and
mens
affections
waxing
hot
and
drawing
to
the
worse
,
it
was
a
very
common
name
to
all
these
Ministers
to
be
called
Puritans
.
At
this
time
in
the
Universities
you
might
see
a
plaine
division
,
one
sort
called
Youths
,
and
the
other
sort
which
took
not
such
liberty
,
were
called
Precisians
.
And
thus
it
is
grown
both
in
the
University
and
in
the
Countrey
,
Town
and
City
,
that
who
so
feareth
an
Oath
,
or
is
an
ordinary
resorter
to
Sermons
,
earnest
against
excess
,
riot
,
popery
,
or
any
disorder
,
Sander
.
de
Vis
.
Mon.
Eccl.
l.
5.
c
.
4.
Concertatio
Eccl
Cathal
.
in
Angl
Contr
.
Calvi●●●ap
&
puritanos
.
Joh
Rainold
de
I●ol
.
ep
ad
sem
.
Aug.
sect
.
5.
he
is
called
a
Puritan
.
This
odious
name
was
first
brought
up
by
the
Papists
,
of
purpose
to
make
our
Religion
odious
,
as
if
it
were
dissolved
and
divided
into
,
I
know
not
what
sects
and
schismes
:
but
now
it
serveth
for
a
colour
in
every
Papists
and
Atheists
mouth
to
raile
at
Religion
and
honesty
underneath
the
name
of
puritanisme
.
But
how
unjustly
and
uncharitably
such
as
fear
God
are
branded
with
this
Nick-name
,
is
evident
to
the
conscience
of
every
man
that
will
understand
.
For
they
did
never
arrogate
any
such
thing
to
themselves
,
as
to
be
thought
purer
then
other
men
:
but
alwaies
they
have
acknowledged
themselves
to
be
great
and
grievous
sinners
,
as
well
as
other
men
:
accounting
their
own
righteousness
to
be
as
a
stained
cloth
:
and
rejoycing
of
no
other
pureness
,
but
that
which
is
by
the
blood
of
Christ
,
when
for
his
sake
our
sinnes
are
forgiven
,
and
through
faith
in
him
our
souls
are
purified
.
Q.
The
seekers
of
reformation
hold
that
the
Church
may
be
perfect
in
this
life
;
which
was
the
error
of
the
Catharists
.
A.
They
never
held
any
absolute
and
compleat
perfection
in
respect
of
internall
vertue
or
holiness
of
works
proceeding
from
it
;
which
was
the
error
of
the
Pelagians
and
Catharists
:
but
that
the
Church
might
be
perfect
for
the
outward
constitution
of
Discipline
in
points
essentiall
.
It
cannot
be
unknown
but
in
Moses
and
the
Apostles
times
,
there
was
a
persect
patterne
of
outward
Government
of
the
Churches
,
both
given
of
the
Lord
and
received
of
the
Churches
;
neither
can
there
any
part
of
the
outward
Government
of
the
Church
be
assigned
,
which
draweth
any
impossibility
with
it
.
If
it
be
said
,
that
there
were
faults
committed
against
those
perfect
patterns
,
that
is
not
to
the
purpose
.
For
the
faults
of
particular
persons
do
no
more
overthrow
the
perfection
of
the
Government
,
which
was
required
:
then
the
faults
of
the
Officers
in
our
Church
against
the
Laws
thereof
,
are
to
be
imputed
to
the
Laws
themselves
whereby
the
Government
standeth
.
As
for
the
examples
of
the
Churches
of
Galatia
and
Corinth
:
that
disorder
which
the
Apostle
chargeth
them
with
,
being
sliding
back
and
falling
away
from
that
estate
wherein
they
were
first
of
all
set
by
the
Apostle
,
argueth
that
there
was
a
time
,
when
the
contrary
of
those
disorders
had
place
in
those
Churches
.
Q.
Who
then
are
the
proper
successours
of
the
Novatians
or
Catharists
?
A.
Thieves
that
have
stripped
true
men
by
the
high-way
,
to
make
the
more
clean
escape
,
runne
away
and
cry
stop
Thief
,
when
they
themselves
are
the
men
that
have
done
the
robbery
:
so
the
Papists
cry
out
against
us
,
that
we
are
Hereticks
,
Schismaticks
,
Puritans
,
and
what
not
?
And
all
to
decline
that
opprobrious
style
which
they
deserve
,
and
without
open
wrong
cannot
be
taken
from
them
.
The
Papist
is
the
right
Puritan
.
Their
head
the
Pope
will
be
called
most
holy
,
whereas
they
are
most
impure
and
ungodly
.
He
styles
himself
the
Servant
of
Servants
,
when
he
exalteth
himself
above
all
that
is
called
God
.
The
Papist
is
the
genuine
Puritan
,
in
that
he
holdeth
his
Church
to
be
pure
,
not
having
spot
or
wrinkle
,
Decr
.
par
.
1.
dist
.
21.
cap
.
3.
or
any
such
thing
;
and
himself
to
be
the
onely
Catholique
,
and
they
that
joyne
not
with
him
to
be
Hereticks
,
though
he
be
fallen
from
the
Doctrine
of
the
Apostles
.
The
Papists
are
the
true
followers
and
Scholars
of
the
Catharists
,
in
that
they
hold
that
Original
sinne
doth
not
at
all
remaine
in
those
that
are
baptised
,
Concil
.
Sess
.
5.
&
6.
Bell
.
de
Eccl.
Mil
.
lib
.
4.
&
de
Just
.
lib
.
4.
cap
.
10.
&c.
but
that
it
is
wholly
taken
away
,
and
all
that
whatsoever
,
which
hath
the
consideration
of
sinne
;
they
think
they
can
perfectly
keep
the
Law
,
and
live
without
sinne
;
that
they
have
an
inherent
righteousness
which
they
keep
as
a
pure
and
immaculate
Robe
,
to
the
obtaining
of
salvation
.
They
trust
in
their
merits
,
and
boast
of
their
righteousness
,
as
deserving
Justification
and
life
eternall
.
They
affirme
that
they
have
among
them
devout
and
holy
men
(
whom
they
call
religious
)
Monkes
,
Fryars
,
Nunnes
,
Jesuits
,
and
Seminaries
,
who
in
their
religious
order
live
(
as
they
say
)
a
Seraphicall
and
Angelicall
life
,
and
being
Virgins
void
of
all
secular
affairs
,
as
pure
and
chast
Votaries
,
in
contemplation
serving
God
day
and
night
,
Rhem
.
Test
.
in
hunc
.
10.42
.
&
in
2
Cor
.
8.14
.
are
able
to
merit
not
onely
for
themselves
,
but
also
for
others
:
and
of
the
superabundancy
of
their
works
of
Supererogation
they
may
communicate
to
others
,
and
the
Pope
by
indulgence
may
apply
their
merits
for
the
relief
of
others
out
of
Purgatory
,
and
such
like
.
The
Catharists
condemned
second
marriages
:
herein
the
Papists
go
beyond
them
,
altogether
denying
marriage
to
their
Priests
first
and
last
,
as
that
for
such
reasons
as
make
that
state
too
impure
for
their
Priests
to
live
in
.
By
all
this
it
is
manifest
,
that
the
Papists
are
the
naturall
heires
of
the
Catharists
,
and
deservedly
should
have
this
name
put
upon
them
,
which
reproachfully
they
cast
upon
others
.
Q.
How
unjustly
soever
that
reproachfull
name
be
cast
upon
them
that
fear
God
,
yet
sure
we
are
they
shall
be
scorned
,
derided
,
Nick-named
in
this
world
:
what
Encouragements
can
they
have
then
to
go
forward
in
this
course
?
A.
The
Encouragments
are
many
.
First
,
In
regard
of
Gods
account
and
estimation
of
such
as
shall
choose
such
clean
paths
to
walke
in
:
What
need
a
man
care
if
all
men
condemn
him
,
so
God
justifie
,
and
approve
of
him
and
his
waies
?
Secondly
,
If
thou
be
pure
and
upright
,
surely
God
will
awake
for
thee
,
and
make
the
habitation
of
thy
righteousness
prosperous
,
Job
8.6
.
Thirdly
,
Many
and
precious
Promises
are
made
to
the
pure
in
heart
,
whereby
we
should
be
moved
to
cleanse
our selves
from
all
filthiness
of
flesh
and
spirit
,
perfecting
holiness
in
the
fear
of
God
,
2
Cor
.
7.1
,
2.
Lastly
,
We
should
be
provoked
to
a
greater
care
of
holiness
,
seeing
the
Lord
hath
not
been
niggardly
in
affording
us
meanes
above
many
,
by
the
which
we
might
be
cleansed
.
He
hath
given
us
his
Word
plentifully
,
whereby
faith
might
be
wrought
in
us
to
the
purifying
of
our
hearts
.
He
hath
sent
out
his
chastisments
and
afflictions
in
such
grievous
manner
,
as
our
Fathers
never
saw
the
like
,
by
which
,
as
by
rubbing
,
and
beating
,
and
wringing
,
many
might
be
purified
and
made
white
,
Dan
.
12.10
.
Moreover
,
he
hath
sent
out
his
Sonne
,
whose
blood
through
the
eternall
Spirit
offered
without
spot
by
himself
unto
God
,
purgeth
our
consciences
from
dead
works
to
serve
the
living
God
,
Heb
.
9.14
.
He
hath
shed
abroad
his
Spirit
plentifully
to
renew
us
,
by
whose
blessed
dewes
we
might
be
sprinkled
as
with
pure
water
.
Q
What
are
the
Evidences
of
this
Purity
?
A.
1.
A
sincere
and
hearty
desire
of
inward
cleanness
,
both
to
have
it
,
and
to
increase
in
it
.
It
is
a
sure
rule
in
Religion
and
Divinity
,
that
the
desire
of
any
grace
,
is
a
pledge
of
the
beginnings
thereof
;
because
God
workes
that
in
us
,
which
he
will
bestow
upon
us
,
by
moving
our
hearts
and
souls
to
long
after
it
,
and
to
become
earnest
suiters
unto
him
for
it
.
Then
again
,
when
a
man
soundly
desires
inward
cleanness
,
and
that
his
soul
may
be
purged
from
corruption
;
it
is
a
token
that
he
feels
corruption
to
be
in
him
,
that
he
is
weary
of
it
,
that
he
abhorres
it
,
that
it
is
irkesome
to
him
:
and
none
of
those
things
can
be
sound
without
speciall
grace
.
No
Swine
takes
more
delight
to
wallow
in
the
mire
,
then
every
man
naturally
doth
in
the
filth
of
sinne
.
Therefore
nature
is
changed
,
and
grace
is
begun
,
when
cleanness
is
heartily
loved
,
and
an
encreasing
in
it
is
desired
unfainedly
.
2.
Jam
.
1.27
.
A
pure
Christian
is
carefull
to
keep
himself
unspotted
of
the
world
.
He
walketh
in
the
world
as
a
cleanly
neat
man
doth
in
a
dirty
Street
,
warily
and
with
choosing
his
steps
,
and
with
gathering
up
his
cloathes
:
so
he
is
loth
to
be
stained
and
blotted
with
the
gross
evils
of
the
Times
;
he
considereth
his
waies
,
and
maketh
straight
steps
to
his
feet
,
and
is
still
in
fear
,
and
looking
up
unto
God
to
beg
of
him
to
order
his
goings
,
and
is
curious
to
avoid
even
the
least
spot
;
this
is
an
excellent
sign
.
Such
an
one
may
now
and
then
be
sprinkled
;
as
the
person
I
spake
of
,
notwithstanding
all
his
care
,
cannot
but
receive
some
spot
,
either
by
his
own
or
some
others
trampling
,
or
by
the
rudeness
and
touch
of
some
not
so
carefull
as
himself
;
but
it
grieves
him
when
it
so
falls
out
,
and
he
is
ashamed
of
it
,
he
will
not
be
at
rest
,
untill
he
hath
rubbed
and
wiped
it
out
by
repentance
.
3.
The
thoughts
of
the
pure
are
right
,
and
their
words
acceptable
.
The
thoughts
of
the
wicked
,
their
desires
,
affections
,
Prov.
15.26
.
&
14.22
.
purposes
and
imaginations
are
abomination
unto
the
Lord
:
but
godly
men
,
whose
hearts
are
purified
by
faith
,
have
pleasant
thoughts
and
words
,
such
as
are
just
and
acceptable
in
the
sight
of
God
,
and
good
and
profitable
for
the
use
of
men
.
4.
The
work
of
the
pure
is
right
and
constant
.
Prov.
21.8
.
The
wicked
are
variable
,
carried
up
and
down
with
lusts
,
changing
according
to
the
times
and
occasions
that
they
meet
withall
;
serving
God
so
as
may
best
suite
with
their
honour
,
pleasure
,
or
preferment
:
but
the
pure
are
constant
not
obstinate
;
steadfast
in
what
is
just
and
honest
,
but
not
stubborn
in
any
course
or
opinion
unwarrantable
.
Q.
By
what
Meanes
is
this
Purity
to
be
preserved
and
increased
?
A.
1.
The
Word
of
the
Lord
is
pure
,
and
so
farre
as
it
is
engraffed
it
doth
make
clean
.
Psal
.
119.9
.
By
what
meanes
should
a
young
man
redress
his
way
or
make
clean
his
way
?
by
taking
heed
thereto
according
to
thy
Word
.
2.
The
constant
and
conscionable
practice
of
repentance
doth
increase
purity
.
Wash
you
,
make
you
clean
,
Isa
.
1.16
.
Cleanse
your
hands
ye
sinners
,
purge
your
hearts
ye
wavering
minded
,
Jam
.
4.8
.
Godly
sorrow
and
shame
for
sinne
,
is
as
mundifying
water
,
to
eate
away
the
corruption
of
the
heart
.
As
soares
by
continuall
wiping
and
washing
are
made
clean
,
so
is
the
soul
by
true
daily
sorrow
and
contrition
stirred
up
by
faith
in
Jesus
Christ
.
3.
The
exercise
of
holiness
and
vertue
brings
forward
purity
.
Ye
have
purifyed
your
souls
in
obeying
the
truth
through
the
Spirit
,
1
Pet
.
1.22
Works
of
light
expell
the
deeds
of
darkness
:
and
the
lively
actions
of
piety
and
love
,
Col.
3.5
,
22.
increase
the
inward
cleanness
of
the
heart
and
conscience
.
As
the
committing
of
sinne
doth
corrupt
and
defile
the
soul
with
filthiness
:
so
doth
the
exercise
of
vertue
and
godliness
expell
corruption
,
and
subject
the
inner
man
to
the
regiment
of
grace
.
CHAP.
X.
The
ninth
Property
of
a
godly
life
,
viz.
Humility
and
Meekness
.
What
things
are
therein
employed
.
Reasons
to
perswade
us
to
labour
after
Humility
.
The
Effects
or
Evidences
thereof
,
with
the
Course
to
be
taken
for
the
obtaining
and
preserving
an
humble
Spirit
.
Q.
WHat
is
the
ninth
Property
of
a
godly
life
?
Zeph
.
2.3
.
2
Chro
.
12.7
.
Mic
.
6.8
.
Eph.
4.2
.
Col.
3
12.
A.
It
must
be
humble
and
meek
.
Seek
the
Lord
,
all
ye
meek
of
the
Earth
,
who
have
wrought
his
judgment
,
seek
righteousness
,
seek
meekness
.
What
doth
the
Lord
require
of
thee
,
but
to
walke
humbly
with
thy
God
?
These
are
not
particular
vertues
which
sometime
onely
may
have
use
,
but
such
fruits
of
the
spirit
as
necessarily
are
required
in
all
actions
:
so
that
at
no
time
,
humbleness
of
minde
,
or
meekness
of
spirit
may
be
wanting
.
Although
there
be
many
goodly
gifts
in
man
,
yet
if
he
have
not
these
,
they
shall
lose
their
credit
and
beauty
amongst
those
that
behold
them
,
and
withhold
their
commodity
from
him
who
wanteth
them
.
Humility
is
like
a
Purveyor
that
takes
up
all
the
graces
of
the
spirit
that
are
to
be
had
;
And
though
he
sit
lowest
in
the
Schoole
,
yet
he
is
the
best
Scholar
and
learnes
most
Lessons
.
Q.
What
things
are
implied
in
this
Humility
?
A.
First
,
Spirituall
poverty
,
wherein
out
of
conscience
of
our
emptiness
and
inability
to
guide
,
direct
,
support
,
and
set
forward
our selves
in
the
way
of
godliness
,
we
continually
seek
unto
God
for
comfort
,
and
strength
to
proceed
therein
,
in
whom
is
all
fulness
and
sufficiency
.
Spiritual
poverty
is
a
free
and
willing
acknowledgment
of
our
indebtedness
and
dependency
on
Gods
grace
for
grace
.
Mat
.
5.4
Blessed
are
the
poor
in
spirit
;
that
is
,
he
who
being
poor
and
needy
in
his
own
conceit
,
Luk
9.48
.
doth
fly
unto
God
to
be
enriched
with
his
grace
.
But
the
humble
and
meek
are
poor
in
spirit
,
as
it
is
manifest
by
that
of
Solomon
:
Better
is
it
to
be
of
an
humble
spirit
with
the
lowly
,
then
to
divide
the
spoile
with
the
proud
,
Prov.
16.19
.
And
that
of
the
Psalmist
,
Psal
.
9.18
.
Psal
.
72.2.4
12
,
13.
He
shall
spare
the
poor
and
the
needy
,
and
save
the
souls
of
the
needy
.
And
herewith
all
is
joyned
a
renouncing
of
all
self-sufficiency
,
2
Cor
.
3.5
.
1
Cor
.
4.7
.
and
confidence
in
our
strength
and
vertue
,
as
if
by
them
we
were
able
to
do
any
thing
.
Humility
teaches
a
man
to
set
a
true
estimate
upon
himself
,
and
rate
himself
as
God
rates
him
.
Secondly
,
It
implies
such
a
disposition
,
whereby
we
are
apt
to
submit
our selves
to
the
good
will
of
God
,
and
to
receive
and
execute
his
Commandement
.
For
it
resignes
our
reason
as
not
worth
obeying
,
and
our
own
will
as
not
worth
following
.
Here
are
we
as
in
the
presence
of
God
,
to
hear
all
things
that
are
commanded
thee
of
God
,
Act.
10.33
.
Humble
your selves
under
the
mighty
hand
of
God
,
1
Pet
.
5.6
.
Thirdly
,
It
notes
a
quiet
and
calme
subjection
to
the
pleasure
of
God
,
in
what
condition
or
state
soever
he
is
pleased
to
set
us
,
with
what
crosses
or
afflictions
soever
he
is
pleased
to
exercise
us
,
waiting
upon
him
by
faith
,
till
he
send
deliverance
in
due
time
.
An
humble
man
is
never
without
a
cooler
of
his
fiery
passions
.
He
sitteth
alone
and
keepeth
silence
,
because
he
hath
borne
it
upon
him
,
Lam
.
3.28
,
29.
He
putteth
his
mouth
in
the
dust
,
if
so
be
there
may
be
hope
,
Psal
.
39.9
.
Job
.
1.21
.
&
39.37
.
I
quieted
my
soul
as
a
childe
that
is
weaned
of
his
Mother
.
Psal
.
131.1
,
2.
2
Sam
.
15.25
,
26.
That
is
,
I
freely
resigned
my self
to
the
will
of
God
,
and
kept
my
heart
even
,
that
it
did
not
incline
too
much
on
either
side
.
Thus
Job
,
Job
1.21
,
22.
blessed
God
in
his
affliction
,
when
he
had
lost
his
Substance
,
Cattle
,
Servants
and
Children
.
Fourthly
,
As
an
humble
man
denies
himself
,
so
doth
he
freely
acknowledge
that
all
good
things
that
are
in
him
,
or
that
are
done
by
him
,
do
come
not
from
any
worth
or
ability
in
him
,
but
from
the
free
undeserved
goodness
of
God
,
and
so
carrieth
himself
as
if
his
prosperity
being
changed
into
adversity
,
he
should
presently
feele
misery
and
sorrow
.
True
humility
is
to
give
all
glory
unto
God
,
and
none
to
our selves
.
To
ascribe
nothing
to
our
own
power
,
Deut
.
8.17
.
Nothing
to
our
own
merit
,
Deut
.
9.5
.
Esa
.
40.6
.
Psal
.
30.2
,
3.
1
Pet
1.24
.
1
Chro
.
29.12
,
13
,
14.
Both
riches
and
honour
come
of
thee
,
and
thou
reignest
over
all
,
and
in
thy
hand
is
power
and
might
,
and
in
thy
hand
it
is
to
make
great
,
and
to
give
strength
unto
all
.
Now
therefore
,
our
God
,
we
thank
thee
,
and
praise
thy
glorious
Name
.
Submissio
cum
silentio
,
ad
judicia
Dei
.
Psal
.
39.5
.
1
Sam
.
3.18
.
Joh
.
1.21
.
&
39.37
.
Sancta
admiratio
viarum
Dei
,
quae
sunt
impervestigabiles
.
Job
42.3
.
Rom
.
11.33.34
.
But
who
am
I
,
and
what
is
my
people
,
that
we
should
be
able
to
offer
so
willingly
after
this
sort
?
For
all
things
come
of
thee
,
and
of
thine
own
have
we
given
thee
.
Job
3.26
I
was
not
in
safety
,
neither
had
I
rest
,
neither
was
I
quiet
.
Fifthly
,
An
humble
heart
hath
all
boasting
of
his
own
righteousness
before
God
in
great
detestation
,
and
presents
it self
as
miserable
and
wretched
before
the
Throne
of
grace
,
intreating
to
be
accepted
of
meer
grace
in
and
through
Jesus
Christ
.
The
Pharisee
may
boast
thus
with
himself
,
God
I
thank
thee
,
that
I
am
not
as
other
men
,
Luk
.
18.11
,
13.
But
the
poor
Publican
will
pray
,
God
be
mercifull
to
me
a
sinner
,
Rom
.
4.2
.
Abraham
hath
not
whereof
to
boast
before
God
;
He
hath
not
that
perfect
exact
righteousness
which
the
Law
requireth
.
Sixthly
,
Psal
.
13.1
.
Eph.
5.21
.
Gal
.
5.13
.
Rom
.
13.4
.
Phil
.
2.3
.
Humility
comprehends
an
inclination
,
whereby
we
are
prompt
and
ready
to
subject
our selves
to
all
men
as
our
places
require
,
and
love
exacteth
;
to
shew
our selves
humane
and
gentle
to
our
inferiours
.
1
Pet
.
5.5
.
Likewise
,
ye
younger
,
submit
your selves
unto
the
elder
,
ye
all
of
you
be
subject
one
to
another
.
Q.
What
Reasons
may
perswade
to
labour
after
humility
?
A.
1.
The
Lord
will
arise
for
the
defence
of
the
humble
poor
,
Psal
.
12.5
.
&
9.18
.
Psal
68.10
.
Esa
.
11.4
.
{αβγδ}
Job
.
22.29
and
set
him
at
liberty
,
even
firme
,
constant
and
durable
,
from
him
that
puffeth
at
him
.
Therefore
the
godly
pray
in
faith
;
Forget
not
the
Congregation
of
the
poor
for
ever
,
Psal
.
74
19.
When
God
shall
arise
to
Judgment
,
he
will
save
the
meek
of
the
earth
,
Psal
76.9
.
2.
The
Lord
lifteth
up
the
meek
,
Psal
147.6
.
They
may
be
contemned
and
trampled
upon
by
men
,
they
shall
be
protected
,
defended
,
raised
up
and
honoured
by
the
Lord
.
He
will
beautifie
the
meek
with
salvation
,
Psal
.
149.4
.
Humble
your selves
under
the
mighty
hand
of
God
,
1
Pet
.
5
6.
Jam
.
4.10
.
{αβγδ}
Prov.
15.33
.
&
18.12
.
{αβγδ}
Prov.
29.23
.
Prov.
22.4
.
Luk
.
14.10
.
1
Sam
.
25.41
,
42.
Luk
.
5.8
,
9
,
10
Luk
.
18.14
.
that
he
may
exalt
you
in
due
time
.
Humility
is
the
way
to
honour
and
true
advancement
,
not
through
their
seeking
,
but
by
the
blessing
of
God
,
who
casteth
it
upon
them
when
they
are
cast
down
at
his
feet
.
The
opinion
of
men
is
,
that
if
a
man
be
lowly
and
meek
,
and
will
not
put
forth
himself
,
he
shall
never
be
had
in
reputation
,
come
to
any
preferment
,
he
shall
be
despised
and
troden
under
feet
:
but
the
wisdome
which
is
from
above
assureth
,
that
the
direct
way
to
climb
safely
,
is
to
lay
the
foundation
in
humility
.
Abigail
thought
her self
scarce
worthy
to
be
a
Servant
to
wash
the
feet
of
the
Servants
of
King
David
,
when
she
became
his
Wife
.
And
as
for
that
true
and
heavenly
honour
which
is
vouchsafed
to
the
Saints
in
the
world
to
come
,
who
knoweth
not
that
humility
is
the
direct
way
that
leadeth
thereunto
?
Of
Christ
it
is
said
,
Phil
.
2.8
,
9
That
he
first
humbled
himself
to
the
death
of
the
Crosse
,
and
was
after
highly
exalted
to
glory
;
Now
if
we
would
reigne
with
him
,
we
must
be
like-minded
unto
him
.
Except
ye
be
converted
,
and
become
as
little
Children
,
ye
shall
not
enter
into
the
Kingdom
of
Heaven
,
Mat
.
18.3
,
4.
1
Cor
.
14.20
.
3.
The
most
high
and
excellent
who
inhabiteth
eternity
,
hath
promised
to
dwell
with
the
humble
and
contrite
spirit
,
{αβγδ}
Isa
.
57.15
.
Phil
.
2.1
,
2
,
3.
{αβγδ}
Psal
.
138.6
.
2
Sam
.
6.22
.
Psal
.
136.23
.
to
revive
the
spirit
of
the
humble
.
The
lowly
heart
is
a
glorious
Palace
and
Habitation
,
which
is
continually
enlightned
with
the
beames
of
his
love
,
favour
,
and
grace
.
The
Lord
is
high
,
yet
hath
he
respect
unto
the
lowly
.
To
this
man
will
I
look
,
even
to
him
,
that
is
poor
and
of
a
contrite
spirit
,
Job
66.2
.
4.
God
will
hear
the
cries
of
the
humble
,
and
bend
his
ear
unto
their
Prayers
.
Lord
thou
hast
heard
the
desire
of
the
humble
,
Psal
.
9.12
.
Thou
wilt
prepare
their
heart
,
thou
wilt
cause
thine
ear
to
hear
,
Psal
.
10.17
That
is
,
thou
dost
not
neglect
their
Prayers
,
or
pass
by
them
with
a
deafe
ear
,
but
diligently
attend
unto
them
as
in
a
serious
matter
.
5.
The
meek
shall
eat
and
be
satisfied
,
Psal
22.27
.
Yea
,
they
shall
dwell
in
the
Land
,
and
be
fed
assuredly
,
Psal
.
37.11
.
Which
is
ever
spiritually
fulfilled
,
they
shall
be
fed
at
the
Banquet
of
the
Gospel
,
and
their
souls
satisfied
with
inward
consolation
,
as
with
fatness
and
marrow
;
also
when
this
life
is
ended
they
shall
be
received
into
everlasting
glory
;
and
as
for
the
things
of
this
life
,
they
shall
have
for
contentation
and
salvation
,
though
not
for
abundance
.
6.
God
will
look
unto
them
,
Esa
.
66.2
.
Give
them
grace
,
1
Pet
.
5.4
.
Lift
them
up
,
Jam
4.7
,
8.
Enrich
them
with
all
blessings
,
Prov.
22.4
.
&
29.23
.
God
will
make
the
meek
to
tread
in
judgment
,
and
will
learn
the
meek
his
way
,
Psal
.
25.9
.
That
is
,
he
will
guide
them
to
walke
judiciously
,
as
is
right
and
fit
,
to
judge
rightly
of
all
crosses
and
afflictions
that
do
befall
them
,
that
they
are
not
signes
of
wrath
,
but
fruits
of
love
:
yea
,
he
will
not
only
begin
his
instruction
,
but
continue
it
all
the
daies
of
their
life
,
dealing
with
them
according
to
their
strength
and
ability
.
7.
God
gives
grace
to
the
humble
,
enriching
their
hearts
with
the
infallible
pledges
of
his
favour
,
and
refreshing
them
with
the
living
Waters
of
the
Spirit
,
which
maketh
them
fruitfull
Trees
of
righteousness
,
bearing
much
fruit
to
the
glory
of
God
and
their
own
comfort
.
An
humble
heart
is
a
well
ordered
Garden
,
of
rich
soile
,
plentifully
watered
and
stored
with
variety
of
all
delightfully
flowers
and
profitable
herbes
.
Humility
is
a
grace
,
that
is
the
keeper
of
graces
,
yea
,
it
is
an
increaser
of
them
.
So
a
Christians
chief
way
of
aspiring
is
by
humility
.
On
the
other
side
,
if
grace
be
followed
by
pride
,
pride
lessens
that
wherein
it
seeks
to
fasten
her
roots
:
for
grace
will
lessen
as
pride
increaseth
.
8.
The
lowly
in
heart
are
excellent
in
wisedome
,
which
doth
bring
glory
.
Who
is
a
wise
man
,
and
endued
with
knowledge
amongst
you
?
let
him
shew
out
of
a
good
conversation
his
works
with
meekness
of
Wisdom
,
Jam
3.13
.
9.
Good
works
without
humility
are
nought
worth
.
For
excellent
works
with
loftiness
of
minde
,
do
not
lift
up
,
but
oppress
and
overwhelme
.
He
that
gathereth
vertues
without
humility
,
is
like
the
man
that
carrieth
dust
in
the
wind
.
In
a
Christian
life
humility
is
the
first
,
second
and
third
thing
;
it
must
goe
before
,
accompany
and
follow
all
our
actions
.
Humiliation
hath
this
priviledge
,
that
he
that
is
thus
made
low
cannot
fall
,
for
there
is
nothing
lower
then
the
earth
.
Q.
What
are
the
Effects
and
Evidences
of
Humility
?
A.
1.
An
humble
heart
is
apprehensive
of
Gods
Majesty
and
his
own
vileness
,
when
he
is
to
appeare
before
the
Throne
of
grace
,
he
layeth
aside
all
conceit
of
worth
.
Thus
Abraham
abaseth
himself
to
the
dust
in
his
presence
,
Gen.
18.27
,
30.
Let
not
my
Lord
be
angry
,
and
I
will
speak
,
who
am
but
dust
and
ashes
.
Eccl
5.1
,
2
,
3.
4
,
5.
2
Sam
.
6.22
.
2.
In
all
things
it
seeketh
the
glory
of
God
,
though
with
its
proper
disgrace
.
Ye
men
of
Israel
,
why
marvell
ye
at
this
?
or
why
looke
ye
so
earnestly
upon
us
,
as
though
by
our
own
power
and
holiness
we
had
made
this
man
to
walke
?
Act.
3.12
.
Pride
challengeth
all
glory
to
himself
,
being
grieved
that
others
should
be
preferred
:
but
the
lowly
mind
is
well
contented
with
any
disparagement
,
that
may
redound
to
the
glory
of
God
,
Ye
your selves
beare
me
witness
,
that
I
said
,
I
am
not
of
Christ
,
but
that
I
am
sent
before
him
,
Joh
.
3.28
.
The
friend
of
the
Bridegroom
rejoyceth
greatly
because
of
the
Bridegroomes
voice
.
This
my
joy
therefore
is
fulfilled
.
3.
True
humility
teacheth
to
worship
God
purely
according
to
his
appointment
and
the
direction
of
his
Word
.
It
may
carry
a
shew
of
humbleness
of
mind
,
it
is
gross
presumption
,
for
a
man
of
himself
to
attempt
any
thing
in
the
matter
of
Gods
worship
.
It
is
a
thing
beyond
his
reach
to
prescribe
how
the
most
high
will
be
served
.
Let
no
man
beguile
you
of
your
reward
in
a
voluntary
humility
and
worshiping
of
Angels
,
intruding
into
those
things
which
he
hath
not
seen
,
vainly
puft
up
by
his
fleshly
mind
,
Col.
2.18
.
4.
The
humble
are
ever
thankfull
and
forward
to
sing
the
praises
of
God
:
for
they
esteeme
themselves
less
then
the
least
of
his
mercies
,
1
Chro
.
29.13
,
14
,
15.
They
shall
praise
the
Lord
that
seek
him
,
Psal
.
22
26.
Thy
Sants
shall
bless
thee
,
they
shall
speak
of
the
glory
of
thy
Kingdom
,
and
talke
of
thy
power
,
Psal
.
145.10
.
5.
An
hunger
starved
begger
,
give
of
the
coursest
,
or
but
a
little
,
Oh
,
it
is
good
Master
.
A
lowly
man
composeth
and
fitteth
his
mind
according
to
the
Word
of
God
,
which
he
admitteth
as
his
only
counsellor
He
will
attempt
nothing
without
direction
from
the
truth
;
In
afflictions
he
quieteth
his
heart
,
and
will
not
fret
or
murmur
against
the
Lord
,
nor
use
unlawfull
meanes
for
his
deliverance
.
He
will
not
meddle
with
other
mens
matters
,
but
keep
himself
within
the
limits
of
his
proper
Calling
.
He
will
not
in
confidence
of
his
wisdome
or
strength
,
thrust
himself
into
the
practice
of
things
too
high
for
him
:
but
in
humility
waite
till
the
Lord
shall
call
him
forth
.
Lord
my
heart
is
not
haughty
,
nor
mine
eyes
lofty
,
neither
do
I
exercise
my self
in
great
matters
,
or
in
things
too
high
for
me
,
Psal
.
131.1
.
6.
Proud
men
deride
judgement
,
and
cast
off
the
Commandements
,
either
stubbornly
resisting
,
or
slighty
regarding
what
the
Lord
hath
spoken
:
but
the
humble
with
fear
and
trembing
submit
themselves
to
the
universall
obedience
of
Gods
Law
.
Hear
,
and
obey
,
be
not
proud
,
for
the
Lord
hath
spoken
.
7.
Iam
.
1.21
.
Ier
.
13.15
.
Psal
.
9.12
.
The
humble
are
much
in
supplications
.
He
that
hath
no
confidence
,
findes
no
conceited
fulness
in
himself
,
will
seek
abroad
for
supply
of
his
wants
.
When
we
understand
that
of
our selves
we
can
resist
no
temptation
,
endure
no
cross
patiently
,
do
no
good
duty
,
promise
no
good
success
to
our
labours
,
use
no
mercy
well
without
Gods
continuall
aide
,
support
and
blessing
;
how
earnest
shall
we
be
to
seek
helpe
from
on
high
?
Surely
he
will
ply
the
seate
of
mercy
both
early
and
late
,
that
feels
this
spirituall
emptiness
in
himself
.
8.
If
the
heart
be
humble
it
is
easily
wrought
to
remorse
for
sinne
:
but
pride
knoweth
not
to
confess
,
Luk
.
18.11
.
But
if
the
heart
be
humble
it
will
quickly
bleed
at
the
remembrance
of
what
hath
been
or
is
amisse
,
and
fall
to
free
and
hearty
confession
.
Thus
it
is
noted
of
Josiah
,
2
Chro
.
32.26
.
That
his
heart
was
tender
,
and
he
humbled
himself
before
God
,
when
he
heard
his
word
against
Judah
and
Jerusalem
,
2
Chro
.
34.27
.
9.
Pride
causeth
repining
at
the
good
credit
and
advancement
of
others
,
specially
our
equals
:
but
the
humble
rejoyce
at
their
Brethrens
welfare
.
The
humble
shall
hear
it
,
and
be
glad
,
Psal
.
34.2
.
10.
The
humble
do
all
things
without
reasoning
or
murmuring
,
esteeming
others
better
then
themselves
.
In
speech
they
talke
not
of
high
matters
and
proud
things
,
Phil
.
4.11
.
11.
The
humble
do
highly
prize
or
esteeme
the
favour
of
God
,
Psal
.
119.74
12.
An
humbled
begger
will
stay
your
leasure
:
So
the
poor
in
spirit
have
learned
to
submit
and
waite
till
it
pleaseth
God
to
look
down
.
Q.
What
course
should
be
taken
for
the
Obtaining
and
Preservation
of
this
Humility
?
A.
First
,
Acquaint
thy self
with
the
want
of
this
grace
,
and
the
excellent
beauty
of
it
,
the
benefit
it
bringeth
,
the
promises
made
unto
it
.
Most
see
not
that
they
are
proud
,
few
how
deeply
it
hath
infected
them
:
many
have
humility
in
contempt
,
as
if
it
were
a
disgrace
,
not
an
Ornament
;
there
is
not
one
of
many
hundreds
that
doth
truely
possess
the
comforts
of
it
.
These
are
the
reasons
why
it
lieth
contemned
,
and
is
not
looked
after
.
Thy
height
of
pride
may
be
discerned
,
by
inordinate
swelling
,
boisterous
passions
that
move
within
thee
,
by
discontent
,
carnall
anger
,
self-conceitedness
,
secret
grudgings
at
the
prosperity
of
others
,
and
bold
attempting
of
lawfull
affaires
without
asking
leave
and
seeking
help
of
God
.
Thy
scantness
in
humility
,
by
dulness
in
prayer
,
remissness
in
praises
,
spirituall
fulness
,
that
takes
away
appetite
after
heavenly
things
,
and
makes
the
exercises
of
Religion
unsavoury
;
that
hinders
digestion
of
the
word
by
hearty
meditation
,
and
causeth
a
secure
going
on
from
day
to
day
as
if
we
needed
not
greatly
the
assistance
of
God
.
When
the
stomack
is
clogged
with
meate
,
men
come
to
their
meales
as
though
they
regarded
it
not
,
they
feele
not
the
want
of
it
:
So
fareth
it
with
the
soul
when
it
is
surcharged
with
spirituall
fullness
;
men
come
to
prayer
,
hear
the
Word
,
read
the
Scriptures
,
but
as
if
their
necessity
did
not
require
them
.
If
we
try
our selves
by
these
things
,
we
shall
easily
perceive
how
farre
short
we
come
in
this
duty
of
humility
.
The
excellency
of
humility
is
this
,
that
it
is
the
Basis
of
other
vertues
,
1
Pet
.
5.6
.
the
precious
Garment
of
a
Christian
,
that
doth
more
adorn
him
then
Pearles
or
precious
Stones
.
As
for
the
comfort
of
it
,
God
will
dwell
with
the
humble
,
they
shall
walke
in
sweet
Communion
with
him
;
he
will
enrich
them
with
his
graces
,
and
they
shall
beare
much
and
good
fruit
.
The
lowly
are
freed
from
those
boisterous
lusts
,
distracting
cares
,
and
unbridled
passions
that
torment
and
vex
the
heart
,
more
then
any
crosses
or
cruell
enemies
.
Who
would
not
stirre
up
himself
to
get
the
possession
of
a
grace
so
necessary
,
so
excellent
,
so
comfortable
in
every
respect
?
Secondly
,
By
faith
look
up
to
Christ
,
and
walke
with
him
,
who
is
meek
and
lowly
in
heart
,
Mat
.
11.29
.
&
21.5
.
Friends
that
converse
much
together
,
do
much
resemble
each
other
in
manners
,
speeches
,
behaviour
.
If
we
walke
in
the
Sunne
we
shall
be
died
with
its
hue
:
If
we
commune
much
with
Christ
,
we
shall
grow
like
unto
him
.
Earnest
and
often
cogitations
imprint
the
Image
of
the
object
upon
the
heart
.
Christ
the
Sonne
of
God
became
poor
,
that
he
might
enrich
us
;
he
humbled
himself
to
the
death
,
that
we
might
be
advanced
unto
glory
:
he
endured
hunger
,
reproach
,
poverty
,
and
dispitefull
usage
contentedly
.
His
whole
life
was
a
life
of
sorrowes
,
yet
did
he
never
repine
or
complain
.
Look
upon
his
sufferings
,
he
was
falsly
accused
,
buffeted
,
spit
upon
,
whipped
,
condemned
and
nailed
to
the
Cross
:
yet
he
opened
not
his
mouth
.
His
example
is
a
perfect
Samplar
of
humility
,
whereunto
we
should
compose
our selves
.
Christ
is
our
Captaine
,
followers
must
imitate
there
Guide
and
Leader
.
Christ
suffered
for
us
what
our
sinnes
deserved
:
and
if
he
did
patiently
beare
the
punishment
of
our
transgressions
,
for
his
sake
it
becomes
us
to
endure
whatsoever
it
shall
please
God
to
lay
upon
us
.
Thirdly
,
Remember
thou
standest
in
need
of
a
Saviour
.
What
art
thou
in
thy self
,
but
the
Vassall
of
Sathan
,
accursed
by
the
sentence
of
the
Law
,
subject
to
eternall
wrath
?
It
is
of
grace
through
Christ
that
thou
art
delivered
from
everlasting
confusion
.
If
a
man
have
held
up
his
hand
at
the
Barr
,
and
been
acquitted
onely
by
the
favour
of
the
Judge
,
say
we
not
,
he
hath
no
cause
to
be
proud
?
We
must
condemne
our selves
before
we
can
be
received
to
mercy
,
what
cause
have
we
then
to
be
humble
?
Can
we
esteeme
our selves
miserable
and
wretched
,
worthy
to
be
cast
into
Hell
,
and
yet
be
self-conceited
of
our selves
?
Fourthly
,
Learne
that
whatsoever
thou
art
it
is
of
grace
.
He
hath
no
reason
to
be
lifted
up
in
himself
that
lives
on
the
Almes-basket
.
What
hast
thou
which
thou
hast
not
received
?
And
if
thou
hast
received
it
,
why
dost
thou
boast
?
1
Cor
.
4.7
,
8.
Faith
excludes
boasting
in
the
matter
of
Justification
,
because
it
receiveth
remission
of
free
grace
:
and
by
the
same
reason
,
he
cannot
be
proud
of
any
grace
,
gift
,
Rom
.
3
,
27.28
advancement
,
that
doth
acknowledge
it
to
be
given
of
meer
and
undeserved
favour
.
Humility
comes
by
the
knowledge
of
our selves
what
we
are
,
and
what
we
ought
to
be
.
Most
men
have
learned
to
speak
the
Language
of
Canaan
,
and
to
profess
that
whatsoever
good
thing
he
possesseth
is
given
of
free
mercy
without
any
merit
:
but
if
the
heart
be
puffed
up
with
health
,
strength
,
skill
,
honour
,
wisedome
,
or
conceit
of
holiness
,
it
is
really
infected
with
that
leaven
of
popery
that
it
is
bestowed
of
merit
or
worthiness
.
Fifthly
,
Call
to
remembrance
the
admirable
Royalties
and
Prerogatives
that
God
of
his
rich
mercy
hath
vouchsafed
unto
thee
.
The
Prophet
was
abased
in
himself
at
the
consideration
of
Gods
bounty
to
man
in
the
state
of
innocency
,
in
that
he
made
him
Ruler
over
all
earthly
Creatures
:
but
God
hath
raised
us
from
the
depth
of
misery
to
the
top
of
Dignity
;
as
our
sinne
abounded
,
his
mercy
hath
superabounded
.
Who
is
not
astonished
at
this
mercy
of
God
,
that
he
should
give
us
his
Sonne
,
pardon
our
sinnes
,
adopt
us
to
be
his
Sonnes
,
and
intitle
us
to
that
inheritance
reserved
for
his
Saints
in
light
?
Lord
,
what
is
man
that
thou
dost
so
regard
him
,
or
the
Sonne
of
man
that
thou
visitest
him
?
I
am
abased
at
the
very
thought
of
thy
love
that
passeth
all
knowledge
,
and
the
rich
effects
thereof
that
cannot
be
comprehended
.
I
will
never
glory
in
my self
,
nor
lift
up
my
heart
against
thee
:
for
I
am
less
then
the
least
of
thy
mercies
.
Sixthly
,
Acquaint
thy self
with
the
Lord
,
1
Pet
.
5.6
.
and
consider
his
incompresible
greatness
.
Ignorance
of
God
,
joyned
with
measuring
of
our selves
by
our selves
,
or
others
,
is
the
breeder
and
nurse
of
loftiness
and
pride
:
for
we
never
come
to
know
our selves
,
what
we
are
,
how
vile
,
feeble
and
wretched
,
till
we
know
the
Lord
.
Isa
.
40.14
.
Job
.
4.18
.
The
world
in
comparison
of
him
is
as
the
small
dust
of
the
Balance
;
The
Angels
are
not
pure
in
his
sight
:
Much
less
any
of
them
that
dwell
in
houses
of
clay
,
whose
foundation
is
the
dust
,
which
are
crushed
before
the
moth
.
The
more
we
look
up
to
him
,
the
lower
shall
we
be
abased
in
our selves
,
as
having
nothing
wherein
we
should
be
compared
.
Seventhly
,
Make
use
of
all
chastisements
;
for
the
Lord
sendeth
afflictions
to
open
the
ear
,
Iob
.
33.17
.
and
to
hide
the
pride
from
man
.
CHAP.
XI
.
The
tenth
Property
of
a
godly
life
,
viz.
Dilligence
,
or
Constancy
.
What
things
are
therein
employed
.
Reasons
to
shew
the
necessity
thereof
:
The
advantage
and
benefit
of
Dilligence
and
Constancy
.
The
danger
of
sloth
and
inconstancy
,
together
with
the
course
to
be
taken
for
the
remedy
thereof
.
Q.
WHat
is
the
last
Property
of
a
godly
life
?
Deut
.
4.9
.
Heb
.
12.15
.
Prov.
27.17
.
Deu
.
11.22
.
2
●et
.
1.5
.
Phil
.
2.12
.
2
Pet
.
1.10
.
Iam
.
1.25
.
A.
It
must
be
dilligent
and
constant
.
Let
the
fear
of
the
Lord
be
in
thy
heart
continually
,
or
all
the
day
long
:
which
implieth
a
dilligent
care
to
please
him
in
all
things
,
with
constancy
and
continuance
.
Give
all
dilligence
to
joyne
with
your
Faith
Vertue
.
He
that
looketh
into
the
perfect
Law
of
liberty
,
and
abideth
therein
,
shall
be
blessed
.
If
ye
continue
in
my
Word
,
then
are
ye
my
Disciples
indeed
,
Joh
.
8.3
.
Be
steadfast
and
unmoveable
,
alwaies
abounding
in
the
work
of
the
Lord
,
Col.
1.23
.
1
Cor
.
15.58
.
For
the
life
of
a
Believer
is
a
continuall
proceeding
in
godliness
,
a
setled
course
in
repentance
,
a
constant
walking
with
God
;
Labou●
is
Vertues
Progress
.
and
not
an
idle
and
uncertain
stumbling
upon
some
good
actions
,
whiles
a
great
part
of
his
life
is
neglected
,
and
not
looked
after
.
The
Lords
service
is
not
like
the
disordered
attendance
of
many
unreformed
Gentlemen
,
who
look
for
nothing
of
their
Servants
but
to
waite
at
dinner
and
on
horsback
,
giving
them
leave
at
other
times
to
runne
whither
they
will
:
but
it
may
be
resembled
to
a
well-governed
family
,
where
all
are
appointed
their
Office
and
place
,
in
one
thing
after
another
to
be
well
occupied
,
and
kept
from
idleness
;
Luk
.
17.7
.
so
that
the
end
of
one
work
is
the
beginning
of
another
;
and
yet
all
without
toyle
and
tediousness
.
For
so
hath
God
provided
,
that
his
Servants
may
be
merry
at
their
work
,
Deut
.
12.7
.
Mat
.
11
30.
Deut
.
12.
●8
.
yea
,
whatsoever
they
shall
put
their
hand
unto
:
and
the
more
duties
they
do
(
redeeming
the
time
from
idleness
and
unprofitableness
)
the
merrier
.
Q
What
things
are
implied
herein
?
A.
1.
It
notes
a
watchfull
and
constant
care
to
nourish
all
good
desires
and
holy
endeavours
,
after
they
be
once
planted
in
us
.
Dilligence
is
the
Daughter
of
Prudence
,
and
in
doing
any
thing
maketh
us
prevent
all
incident
hinderances
to
that
we
would
effect
.
Thus
we
take
Physick
cum
custodia
,
we
will
not
go
into
the
ayr
,
nor
do
ought
,
nor
use
diet
which
should
be
a
let
to
the
working
of
it
.
Heb
.
12.14
.
2.
It
imports
care
and
readiness
to
take
all
occasions
and
opportunities
of
doing
good
,
and
shunning
evil
;
not
onely
that
which
is
grosly
evil
,
but
common
idleness
and
unprofitableness
,
Eph.
5.15
,
16.
Rom
.
16.19
.
&
12.11
.
that
so
they
might
bring
forth
much
fruit
in
their
season
.
Dilligence
is
a
Task-master
or
Surveyor
to
other
vertues
in
their
works
:
it
doth
see
to
this
that
every
circumstance
be
done
to
the
full
as
is
fitting
for
the
purpose
which
we
intend
;
it
is
never
absent
from
us
in
doing
any
thing
,
which
our
judgement
duely
esteemeth
,
and
our
will
is
well
affected
unto
:
it
will
not
let
slip
an
occasion
that
offers
it self
,
or
can
be
redeemed
with
labour
or
foresight
.
1
Tim
.
5.10
.
Josh
.
22.5
.
3.
Dilligence
hath
respect
to
every
good
work
.
If
a
Master
give
many
things
in
charge
to
his
Servant
,
he
thinks
it
not
well
that
one
be
done
and
the
rest
neglected
.
4.
It
requires
a
continuall
proceeding
and
going
forward
from
one
good
duty
to
another
,
and
that
while
life
doth
last
,
without
weariness
,
wavering
,
Job
23.11
,
12.
slackness
,
or
starting
aside
in
respect
of
discouragement
,
lets
,
&c.
It
is
none
of
the
meanest
Rules
for
the
maintenance
of
our
souls
health
,
to
keep
alwaies
an
appetite
to
some
new
duty
,
Mat
.
24.13
.
when
we
have
performed
the
old
.
He
that
abideth
to
the
end
,
he
shall
be
saved
.
5.
It
is
requisite
not
onely
that
we
keep
our
hearts
and
lives
in
the
same
good
estate
,
whereunto
by
dilligence
we
have
already
brought
them
:
but
also
wax
more
fruitfull
,
and
have
our
hearts
more
enlarged
,
that
we
may
finish
our
course
with
joy
,
Rev.
2.9
.
and
our
latter
daies
be
better
then
our
former
.
Jer
.
48.10
.
Josh
22.5
.
Nomen
cordis
pro
ipsa
mente
atque
intelligentia
,
vel
voluntate
hominis
positam
est
:
animae
vero
,
pro
eâ
ani
mi
parte
,
qua
corporis
perturbationibus
concitari
imprimis
solet
.
Mas
.
in
Josh
.
22.5
.
Q.
What
Reasons
may
shew
the
necessity
of
this
Dilligence
and
Constancy
?
A.
1.
No
duty
is
well
performed
without
them
.
Cursed
is
he
that
doth
the
work
of
the
Lord
negligently
.
2.
Christianity
is
a
Trade
,
wherein
men
go
from
one
work
to
another
,
and
use
great
dilligence
if
they
look
to
thrive
.
Nay
,
the
work
of
a
Christian
is
great
,
and
of
divers
sorts
,
that
he
hath
no
time
to
be
careless
or
remiss
without
extream
loss
and
hinderance
.
He
hath
many
sinnes
to
weed
out
,
and
labour
against
,
and
therefore
is
not
heedlesly
to
marre
all
his
work
in
an
houre
,
that
he
hath
well
followed
sundry
daies
.
He
hath
also
many
duties
to
look
unto
,
towards
God
,
his
neighbour
,
and
himselfe
:
wherein
it
shall
be
found
requisite
for
him
to
be
carefull
,
after
the
doing
of
one
,
to
go
to
another
:
and
not
to
admit
any
thing
against
the
peace
of
his
conscience
,
no
not
in
his
recreations
,
nor
in
his
weightiest
worldly
dealings
,
feastings
,
company
,
&c.
but
to
see
the
Unity
of
the
Spirit
kept
in
the
band
of
Peace
.
3.
By
nature
we
are
dull
and
backward
to
whatsoever
is
good
,
apt
and
forward
to
all
kinde
of
evil
:
therefore
if
we
would
have
grace
to
get
up
and
grow
,
we
must
strive
with
utmost
endeavour
.
Be
not
slothfull
,
but
strive
through
faith
and
patience
to
inherit
the
Promises
,
Heb
.
6.12
.
He
who
doth
row
against
the
streame
,
must
ply
his
Oare
,
or
he
will
go
down
the
streame
:
so
it
is
here
,
we
must
hold
hard
,
and
stand
fast
,
for
we
go
against
the
streame
of
corrupt
nature
,
so
farre
as
we
go
in
grace
.
4.
In
what
business
should
a
man
be
dilligent
,
if
not
in
the
work
of
God
?
Wherein
will
a
man
be
constant
,
if
not
in
the
pursuit
of
his
own
salvation
?
I
forget
the
things
that
are
behind
,
and
reach
forth
unto
those
things
that
are
before
;
I
press
towards
the
marke
,
Phil
.
3.13
,
14.
5.
The
Lord
will
not
accept
of
such
as
slipt
aside
,
and
follow
him
by
starts
:
Num
.
32.11
.
Iosh
.
14.8
.
Numb
.
4.24
.
his
servants
must
wholly
cleave
unto
him
;
as
Caleb
saith
of
himself
,
That
he
wholly
followed
the
Lord
God
;
that
is
,
he
did
not
onely
live
holily
and
godly
in
private
,
but
did
also
procure
the
glory
of
God
and
the
salvation
of
his
Brethren
,
by
what
meanes
he
could
,
even
to
the
last
act
of
life
;
and
faithfully
,
attentively
,
with
courage
,
diligence
,
and
constancy
did
execute
the
charge
that
God
laid
upon
him
.
Nor
doth
any
course
though
cheerfully
undertaken
deserve
commendation
,
if
either
by
idleness
,
or
carnall
fear
or
levity
,
we
stand
before
we
come
to
the
marke
.
6.
All
found
Christians
have
taken
Davids
Oath
.
I
have
sworne
,
and
will
performe
it
,
Psal
.
119.106
.
Psal
.
119.33
.
that
I
will
keep
thy
righteous
Judgments
:
How
long
?
even
unto
the
end
;
all
and
every
day
of
our
life
.
And
without
this
resolution
it
is
in
vaine
once
to
think
of
entring
into
Covenant
with
the
Lord
:
for
this
he
requireth
of
his
people
,
that
they
shall
stick
unto
his
Commandements
for
ever
.
Deut
.
11.1
.
&
19.9
.
Psal
.
1.9.4
.
Deut
.
28.1
.
Thou
shalt
keep
all
these
Commandements
to
do
them
,
which
I
command
thee
this
day
,
to
love
the
Lord
thy
God
,
and
to
walk
even
in
his
waies
.
Q.
What
are
the
benefits
of
Dilligence
and
constancy
?
A.
This
dilligence
and
constancy
,
in
whatsoever
they
be
used
,
they
bring
great
things
to
pass
,
whether
it
be
in
any
Trade
,
or
in
the
searching
out
of
things
obscure
and
hard
to
be
found
out
,
even
where
onely
the
light
of
reason
is
followed
:
and
who
doubteth
then
,
but
that
in
holy
duties
wherein
men
are
guided
by
the
Spirit
of
God
,
most
excellent
effects
are
brought
forth
by
them
?
First
,
Hereby
we
weane
our selves
,
our
hearts
and
minds
from
much
draffe
and
worldly
lusts
,
which
would
,
if
they
might
finde
lodging
in
the
soul
,
much
annoy
us
:
and
are
much
more
readily
disposed
unto
duty
,
then
such
as
will
not
embrace
them
;
who
being
contented
with
any
uncertain
and
deceiveable
perswasion
of
Gods
favour
,
and
refusing
to
be
holden
within
such
narrow
bounds
and
straights
of
this
holy
and
Christian
counsell
,
break
out
oftentimes
to
their
trouble
,
danger
,
and
discredit
,
when
the
other
are
quiet
and
merry
.
Labour
is
irkesome
to
such
as
runne
after
pleasure
:
easie
to
them
that
follow
it
with
constancy
.
Secondly
,
The
hand
of
the
dilligent
makes
rich
,
and
the
soul
of
the
industrious
shall
be
satisfied
with
the
fruit
of
his
labours
.
Surely
he
that
goeth
forward
by
dilligence
and
constancy
in
the
course
of
piety
,
he
shall
grow
plentifully
in
grace
,
and
be
replenished
with
abundant
consolation
.
The
success
of
worldly
travels
are
subject
to
casualty
and
hazard
:
but
we
have
the
firme
Promise
of
God
,
2
Pet
.
1.8
,
9
,
10.
which
never
failes
:
use
what
thou
hast
received
,
and
thou
shalt
have
in
abundance
.
Thirdly
,
The
fruit
of
such
a
course
is
both
an
happy
end
here
,
as
it
is
written
;
Marke
the
end
of
the
upright
and
just
,
for
the
end
of
that
man
is
peace
;
Psal
.
37.37
.
2
Tim
.
4.8
.
Prov.
23.18
.
and
happiness
for
ever
after
;
as
Paul
saith
,
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
and
kept
the
faith
:
from
henceforth
is
laid
no
for
me
the
Crown
of
righteousness
,
which
the
Lord
the
righteous
Judge
shall
give
me
at
that
day
;
and
not
to
me
onely
,
but
to
all
that
love
his
appearing
.
Q.
What
is
the
danger
of
sloth
and
inconstancy
?
A.
They
that
do
not
dilligently
and
constantly
buckle
themselves
to
one
good
work
or
another
,
shall
never
finde
that
sweet
fruit
of
their
lives
which
otherwise
they
might
and
should
:
but
by
their
negligence
and
inconstancy
shall
by
little
and
little
plunge
themselves
into
such
deep
unsetledness
,
out
of
which
it
will
not
be
easie
for
them
to
recover
.
Joynts
often
removed
out
of
their
places
,
are
seldome
setled
,
ever
painefull
.
To
them
that
love
liberty
to
the
flesh
,
the
yoke
of
Christ
is
very
tedious
,
as
constant
labour
is
to
him
that
delighteth
in
roving
or
ranging
up
and
down
.
Besides
,
he
seldome
thrives
that
shifteth
to
many
Trades
,
stickes
to
none
;
that
travelleth
many
Countries
,
planteth
not
himself
in
any
.
An
inconstant
and
fickle
Christian
never
groweth
to
any
pitch
or
substance
in
grace
,
but
doth
ever
remaine
bare
and
needy
.
The
sluggard
,
and
so
the
inconstant
shifter
,
shall
be
clothed
with
rags
.
Lastly
,
As
Gamesters
pay
dear
for
their
pastimes
many
times
,
so
doth
the
negligent
Christian
for
his
stolen
liberty
.
He
that
in
feeding
respecteth
more
the
delight
of
his
Palate
,
then
the
continuance
of
his
health
,
must
look
to
feele
the
knawings
,
gripes
and
pangs
of
sickness
:
so
fareth
it
with
them
,
that
to
satisfie
their
lusts
,
neglect
the
peace
of
a
good
conscience
.
The
pleasure
of
carnall
liberty
is
recompensed
with
loss
of
inward
peace
,
which
is
not
easily
regained
in
a
long
time
.
Q
What
course
must
be
taken
to
remedy
sloth
and
inconstancy
?
A.
First
,
We
must
finde
our selves
guilty
.
The
Traveller
will
not
return
,
till
he
see
himself
out
of
the
way
.
Amendment
presupposeth
sight
of
what
is
amiss
.
There
needs
not
much
paines
to
prove
us
faulty
,
if
we
shall
but
consider
what
liberty
we
have
given
to
our
thoughts
,
how
indulgent
we
have
been
to
our
lusts
,
what
opportunities
we
have
omitted
,
how
we
have
fallen
from
our
good
purposes
,
how
dull
we
are
to
good
,
superficiall
to
holy
dutyes
,
and
vaine
in
our
speeches
.
What
daies
have
we
wasted
in
idleness
?
How
oft
do
we
let
loose
our
hearts
to
range
up
and
down
in
vanities
,
after
we
have
spent
some
part
of
the
morning
or
afternoon
in
reading
the
Scripture
,
Prayer
or
such
like
good
exercise
?
Secondly
,
the
heart
must
be
wrought
to
shame
and
sorrow
for
our
idleness
and
inconstancy
.
How
can
I
think
of
my
sloth
and
fickleness
in
Gods
service
,
and
not
be
ashamed
?
If
my
Servant
have
loitered
his
day
over
,
and
not
done
my
work
,
he
blusheth
,
and
is
afraid
to
come
before
me
:
and
shall
I
not
change
countenance
,
and
be
moved
,
that
I
have
been
so
unprofitable
in
the
works
of
God
?
If
I
neglect
opportunities
for
earthly
affairs
,
I
am
disquieted
in
my self
,
and
condemne
my
oversight
:
and
shall
I
not
grieve
,
that
I
have
let
pass
the
gracious
seasons
of
doing
good
to
my
soul
?
O
the
unthankfulness
whereof
I
stand
guilty
before
God
:
how
could
I
answer
it
,
if
he
should
call
me
to
account
!
Or
how
should
I
confess
it
to
begge
pardon
without
grief
and
sorrow
!
Ah
,
poor
soul
,
what
comfort
can
I
take
in
my
vaine
thoughts
,
foolish
delights
,
slight
performance
of
good
duties
,
and
carnal
case
that
I
so
much
affected
!
It
hath
robbed
my
soul
of
grace
,
my
heart
of
comfort
,
my
life
of
sweetness
:
and
nothing
is
left
of
all
that
vanity
,
but
remorse
and
shame
.
Lord
I
am
confounded
in
my self
,
to
think
of
my
great
reckonings
,
and
what
slender
account
I
can
give
unto
thee
!
Thirdly
,
We
must
quicken
our selves
to
more
dilligence
and
constancy
.
Princes
require
exact
dilligence
in
their
followers
;
if
they
send
upon
a
message
,
they
look
it
should
be
done
with
expedition
to
the
full
,
and
an
answer
returned
at
the
time
appointed
:
how
attent
,
industrious
,
and
constant
should
I
be
in
the
service
of
the
great
King
and
Lord
of
Hosts
!
Our
affection
to
God
should
be
most
intire
,
our
bond
to
him
is
strongest
,
his
work
is
most
honourable
,
his
pay
incomparably
the
greatest
:
all
which
do
call
for
all
possible
dilligence
at
our
hands
.
The
Pismire
gathers
in
Summer
;
the
covetous
seeks
wealth
early
and
late
;
the
ambitious
hunteth
for
honour
with
all
his
might
;
the
naturall
man
regardeth
the
things
that
pertaine
to
this
life
naturall
:
and
shall
I
not
follow
after
the
true
Riches
,
Honour
,
and
Life
,
that
exceeds
the
rest
beyond
comparison
,
with
the
swiftest
speed
and
motion
untill
I
do
possesse
it
?
To
be
carefull
of
things
temporall
,
careless
of
things
eternall
,
what
greater
madness
?
To
prevent
earthly
danger
with
the
hazard
of
the
true
Treasure
,
what
more
extreme
folly
?
To
please
men
with
dilligence
,
and
to
displease
God
through
remisness
,
is
to
be
penny
wise
and
Pound
foolish
.
It
is
enough
and
too
much
that
I
have
negligently
husbanded
my
time
and
stock
of
grace
,
as
though
nothing
had
been
sufficient
for
the
world
,
every
thing
too
much
for
Heaven
:
for
the
time
to
come
I
will
set
upon
a
wiser
course
,
and
with
all
constant
assiduity
address
my selfe
to
do
the
will
of
God
in
all
things
.
Fourthly
,
we
must
fly
to
God
by
hearty
Prayer
,
entreating
him
to
confirme
and
stablish
this
purpose
in
us
for
evermore
.
Lord
my
resolution
to
walke
in
thy
Laws
,
is
wholly
grounded
upon
thy
assistance
,
without
which
I
can
neither
think
,
will
,
nor
do
any
thing
that
is
truly
good
and
acceptable
in
thy
sight
.
Give
me
,
I
pray
thee
,
an
heart
to
keep
thy
Commandements
alwaies
.
Thou
art
the
God
of
Peace
,
subdue
mine
affections
that
rebell
against
thy
Spirit
,
and
sanctifie
me
throughout
,
that
I
may
wholly
yeeld
my selfe
to
thy
good
pleasure
all
the
daies
of
my
life
.
CHAP.
XII
.
Of
the
Titles
that
are
given
to
them
that
believe
in
Christ
.
They
are
called
Saints
.
Mercifull
Ones
.
Excellent
or
Precious
.
True
or
Faithfull
.
Elect
and
Chosen
.
The
Priviledges
of
the
Elect
,
with
the
Signes
of
Election
.
Q.
WHat
Titles
are
given
to
them
that
believe
in
Christ
,
and
walk
before
God
according
to
his
Commandements
?
A.
They
are
called
Saints
or
holy
Ones
.
To
the
Saints
that
are
on
earth
,
Psal
.
16.2
.
Apoc
.
13.7
.
1
Cor
.
14.33
.
Rom
.
1.7
.
1
Cor
.
1.2
.
2
Cor
.
1.2
.
Eph
1.2
.
Phil
.
1.2
.
Col.
1.2
.
Rom
.
16.15
.
2
Cor
.
13.13
.
Phil
.
4.21
,
22.
all
my
delight
is
in
them
.
Thus
almost
in
every
Epistle
the
faithfull
are
called
Saints
.
To
the
Saints
that
are
at
Rome
,
Corinth
,
Ephesus
,
Philippi
;
the
Saints
salute
you
,
&c.
Q.
Were
all
that
professed
Religion
in
Rome
or
Ephesus
,
Saints
by
Calling
?
A.
A
Saint
is
inwardly
a
Saint
,
or
by
outward
Profession
:
Now
Paul
was
not
ignorant
,
that
there
were
bad
Fish
as
well
as
good
,
chaffe
as
well
as
Wheate
in
this
visible
Church
;
nevertheless
he
doth
well
call
them
Saints
:
First
,
Because
they
were
all
so
by
outward
Profess●on
of
Doctrine
and
Participation
of
the
Sacraments
;
yea
,
by
temporary
faith
and
conformity
,
for
ought
we
know
.
For
,
look
how
a
civill
vertuous
man
doth
not
like
to
have
in
his
house
uncivill
rake-shames
:
so
the
most
holy
God
will
not
allow
any
in
his
Family
,
openly
unholy
.
Like
Master
,
like
man
,
at
least
in
outward
conformity
.
Secondly
,
There
were
many
Saints
in
Corinth
;
and
the
better
part
,
not
the
bigger
giveth
the
denomination
.
Wine
and
water
is
called
Wine
,
Gold
and
Silver
Oare
unfined
,
is
called
Gold
and
Silver
,
though
yet
must
dross
be
intermedled
with
it
.
Q.
Is
this
Title
of
Saints
given
onely
to
them
that
believe
in
Christ
,
either
in
Truth
or
Profession
?
A.
God
is
often
called
in
Scripture
the
Saint
,
or
Holy
One
of
Israel
,
and
the
King
of
the
Saints
.
Holiness
is
ascribed
unto
God
in
the
Word
,
Hos
.
11.12
.
Isa
.
5.19
,
24.
both
by
Angels
and
men
,
Psal
.
71.22
.
&
78.41
.
●
.
89.18
.
Rev.
15.3
.
Esa
.
6.3
.
Rev.
4.8
.
Psal
.
99.3.5
.
1
Joh
.
1.5
.
Jam
.
1.13
.
Luk
.
20.8
.
Joh
.
17.17
.
Jude
v.
1.
Isa
.
5.16
.
1
Sam
.
2.2
.
Psal
.
145.21
.
Psal
.
97.12
.
Esa
.
30.12
,
13.
Psal
.
22.3
.
Mar.
1.24
.
Rev.
3.7
.
Isa
.
54.5
.
Luk
.
4.1
.
Mat
.
3.11
.
Act.
1.5
.
Psal
.
106.16
.
Deut
.
33.2
.
with
Act.
7.53
.
Iude
v.
24.
Iob
15.15
.
Deut
.
33.3
.
1
Cor
.
1.2
.
Eph.
6.18
.
Heb
.
3.1
.
1
Thes
.
5.27
.
Mat
.
27.52
.
Dan
.
7.18.21
,
22
,
25.
Rom
.
1.7
.
1
Pet
.
2.9
.
in
two
respcts
.
First
,
Because
he
in
himself
is
sanctity
and
purity
it self
;
and
it
is
impossible
that
in
him
should
be
any
evil
,
sinne
,
or
uncleanness
.
He
is
light
,
and
darkness
in
him
there
is
not
any
.
Secondly
,
Because
he
is
the
only
Author
and
Effecter
of
all
holiness
and
sanctimony
in
whomsoever
;
sanctifying
us
his
people
,
and
advancing
us
hereby
above
all
Nations
which
he
hath
made
;
this
being
one
of
his
principall
blessings
.
So
that
none
is
holy
as
the
Lord
;
he
is
a
holy
God
sanctified
in
Justice
;
and
let
all
flesh
bless
the
Name
of
his
holiness
for
ever
and
ever
.
He
is
called
the
Holy
One
of
Israel
,
because
in
speciall
manner
he
made
himself
known
unto
them
,
whom
he
separated
from
all
Nations
of
the
earth
,
to
be
a
peculiar
people
to
himself
,
who
were
to
beare
his
Name
and
do
him
service
;
and
to
whom
he
shewed
himself
most
bountifull
,
in
speciall
manner
,
prosecuting
them
daily
with
his
favours
.
Jesus
Christ
,
as
he
is
God
manifested
in
the
flesh
,
is
the
Saint
of
God
,
the
Holy
One
,
and
the
True
,
even
the
Holy
One
of
Israel
:
being
himself
full
of
the
Holy
Ghost
,
wherewith
he
baptiseth
his
Church
whereof
he
is
the
Mediatour
.
The
High
Priest
in
the
Law
,
as
a
Type
of
Christ
,
is
called
the
Saint
of
the
Lord
.
The
Elect
and
blessed
Angels
are
also
Saints
,
having
sanctity
by
creation
continued
and
confirmed
unto
them
for
ever
.
All
men
and
women
called
to
the
faith
of
God
,
are
Saints
by
Calling
and
Separation
from
the
world
,
being
sanctifyed
by
Christ
Jesus
;
and
one
with
another
are
holy
Brethren
.
Of
these
,
some
are
Saints
departed
this
life
,
and
sleeping
in
the
Lord
:
other
some
are
on
earth
,
and
whiles
they
here
live
(
nowithstanding
their
many
infirmities
and
afflictions
)
are
Saints
of
the
most
High
,
a
holy
Nation
.
Q.
Let
us
hear
further
how
it
may
be
proved
that
there
be
Saints
on
Earth
?
Psal
.
37.28
.
Psal
.
50.5
.
Psal
.
132.9.16
.
Eph.
3.8
.
Rom
.
12.13
.
&
15.25
.
Eph.
4.12
.
Rom
.
16.2
.
1
Cor
16.15
.
Psal
.
34.9
.
Rev.
13.10
.
&
14.12
.
2
Cor
.
9.1
.
A.
The
Scriptures
are
most
plain
and
plentifull
.
The
Lord
forsaketh
not
his
Saints
;
Gather
my
Saints
together
unto
me
;
those
that
have
made
a
Covenant
with
me
by
Sacrifice
.
Let
thy
Saints
shout
for
joy
.
Paul
calleth
himself
the
least
of
all
Saints
And
Christ
gave
Ministers
to
his
Church
,
for
the
gathering
together
of
the
Saints
.
So
we
read
,
Fear
the
Lord
ye
his
Saints
,
&c.
Here
is
the
patience
and
the
faith
of
the
Saints
.
Q.
What
things
go
to
this
that
we
be
Saints
?
Deut
.
26.19
.
Apoc
.
14.12
.
&
11.18
.
&
7.15
.
Eph.
5.3
.
Col.
1.22
.
1
Pet
.
1.15
.
1
Pet
.
2.9
.
Col.
3.12
.
A.
Three
things
:
First
,
The
purifying
of
the
heart
.
Secondly
,
The
Profession
outward
of
holiness
.
Thirdly
,
Holy
conversation
.
The
Saints
keep
the
Commandements
of
God
,
and
the
faith
of
Jesus
;
they
serve
God
night
and
day
in
his
Temple
.
Fornication
and
uncleanness
,
let
it
not
once
be
named
amongst
you
,
as
becometh
Saints
.
As
he
that
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conversation
.
Q.
How
are
we
made
Saints
?
A.
By
faith
in
Jesus
Christ
.
First
,
Faith
purifieth
the
heart
.
For
as
a
counterpoyson
coming
in
,
Act.
15.9
.
the
poyson
that
is
weaker
is
expelled
,
and
as
the
Sunne
rising
,
the
darkness
of
the
night
is
driven
away
and
vanisheth
:
so
Christ
the
Sonne
of
righteousness
,
by
faith
rising
in
our
hearts
,
the
ignorance
and
lusts
of
ignorance
are
dispersed
and
fly
before
him
.
Secondly
,
Faith
begetteth
profession
of
holiness
.
2
Cor
.
4.13
.
Rom
.
10.10
.
Having
the
same
Spirit
of
faith
,
we
cannot
but
speak
,
saith
the
Apostle
:
and
believing
with
the
heart
,
and
confessing
with
the
mouth
,
go
together
.
Thirdly
,
Holy
conversation
springeth
from
faith
.
Eph.
4.20
,
21
,
22.
If
you
have
learned
Christ
as
the
truth
is
in
him
,
you
have
so
learned
him
as
to
put
off
the
old
man
,
and
to
put
on
the
new
.
Faith
worketh
by
love
,
even
as
a
Tree
,
Gal
.
5.6
.
hath
both
his
leafe
and
fruit
;
and
as
if
a
Tree
should
be
changed
from
one
kinde
to
another
,
the
leaves
and
fruit
should
likewise
be
changed
;
as
if
a
Peare-Tree
should
be
made
an
Apple-Tree
,
it
would
have
leaves
and
fruits
agreeing
to
the
change
made
in
it
:
so
man
by
faith
having
his
heart
purified
,
made
a
Tree
of
righteousness
,
he
hath
his
leaves
and
fruit
;
leaves
of
profession
,
fruit
of
action
.
So
again
,
man
as
a
new
Tree
set
into
and
growing
out
of
Christ
,
beareth
a
new
fruit
;
he
converseth
in
holiness
and
newness
of
life
.
Q.
What
Reasons
be
there
to
shew
the
happy
condition
of
the
poor
despised
Saints
in
this
world
?
A.
1.
God
is
the
King
of
Saints
,
their
Protectour
,
and
defence
against
all
their
adversaries
.
They
are
in
his
hand
,
power
and
guidance
,
under
his
care
,
protection
and
custody
.
He
will
be
for
a
shadow
to
them
in
the
day
time
from
the
heat
,
Apoc
.
15.3
.
Deut
.
33.3
.
Esa
.
4.6
.
and
for
a
place
of
refuge
,
and
for
a
covert
from
storme
and
from
raine
.
And
by
this
we
learne
that
the
state
of
the
Saints
is
safe
and
blessed
,
for
no
adverse
power
can
hurt
,
whom
God
will
helpe
.
None
can
take
them
out
of
his
hand
.
2.
Joh
.
10.29
.
Deut
.
33.3
.
Mal
.
3.17
.
Deut
.
7.6
.
&
14.2
.
1
Pet
.
29.
They
are
the
beloved
Ones
of
the
Lord
,
his
choice
Jewes
of
price
,
dearer
unto
him
then
all
the
world
besides
.
They
are
his
peculiar
Treasure
,
or
people
of
peculiar
Possession
;
his
own
proper
good
which
he
loveth
,
and
keepeth
in
store
for
himself
,
and
for
speciall
use
.
Princes
Favourites
can
want
no
wealth
,
honour
,
or
preferment
:
but
much
more
blessed
are
they
that
be
in
high
esteeme
with
God
.
3.
The
Lords
Portion
is
his
people
,
Deut
.
32.9
.
Psal
.
142.5
.
Jer
.
10.16
.
Rom
.
8.27
.
and
he
is
the
Portion
of
his
people
.
He
hath
divided
them
unto
himself
,
and
hath
freely
given
himself
unto
them
.
Thou
art
my
Portion
in
the
Land
of
the
living
.
4
The
Spirit
maketh
intercession
for
the
Saints
:
that
is
,
it
teacheth
them
with
sighes
and
groanes
to
lay
open
their
cares
unto
God
,
who
is
acquainted
with
the
voice
of
his
Spirit
,
and
will
not
deny
the
requests
which
he
enableth
us
to
put
up
according
to
his
will
.
5.
They
are
fellow
Citizens
of
the
new
Jerusalem
,
Eph.
2.19
.
Col.
1.12
.
of
the
houshould
of
God
,
Inheritours
of
the
Kingdom
of
Heaven
.
Christ
is
the
great
Heire
of
all
things
:
the
Saints
are
co-Heires
with
Christ
.
A
Christians
Tenure
is
the
fairest
,
firmest
,
and
most
sure
:
for
though
his
life
be
changeable
,
and
his
daies
on
earth
must
have
an
end
,
yet
his
Inheritance
endures
for
ever
.
When
Daniel
had
described
the
greatness
and
glory
of
the
Princes
,
Potentates
and
mighty
States
in
the
four
Monarchies
,
Dan
.
7.27
.
at
last
he
comes
to
speak
of
a
Kingdom
,
which
is
the
greatest
under
the
whole
Heaven
;
and
that
is
the
Kingdom
of
the
Saints
of
the
most
High
So
glorious
is
the
state
of
the
poor
despised
Servants
of
God
in
the
Kingdom
of
grace
.
And
if
there
be
such
suing
on
earth
,
to
become
Free-men
of
great
Cities
,
especially
to
live
in
the
Courts
of
great
Princes
,
how
great
is
the
felicity
of
every
Saint
,
who
is
no
more
now
a
forreiner
or
stranger
,
but
a
free
Denizon
of
the
New
Jerusalem
.
6.
In
that
great
,
and
last
,
and
terrible
day
,
Christ
will
be
glorified
and
made
marvellous
in
his
Saints
;
2
Thes
.
1.10
.
that
is
,
he
shall
glorifie
them
with
that
glory
,
wherewith
he
as
man
is
glorified
.
For
their
glory
,
is
his
glory
,
and
he
is
glorified
in
his
Saints
,
as
by
glorifying
them
he
doth
manifest
his
grace
,
power
and
goodness
to
the
whole
world
.
7.
1
Cor
.
6.2
.
The
Saints
shall
judge
the
world
;
they
shall
as
Benchers
sitting
with
Christ
,
applaud
his
most
righteons
Judgment
on
wicked
ones
,
who
have
not
believed
,
nor
obeyed
the
Gospel
.
8.
The
Saints
shall
save
the
Island
.
Hos
.
11.9
.
I
will
not
make
thee
as
Admah
,
&c.
for
there
be
many
Saints
in
the
midst
of
thee
.
Q
The
Saints
of
God
are
much
afflicted
,
hated
,
disgraced
,
yea
smitten
of
God
and
humbled
.
A.
1.
Though
Gods
stroakes
seem
to
be
stroakes
of
War
,
yet
Gods
words
are
words
of
Peace
:
the
Word
and
Spirit
of
God
,
are
sure
Fountains
of
rest
and
peace
,
to
the
heart
and
conscience
of
Gods
afflicted
people
.
2.
The
Saints
may
be
in
want
,
but
they
are
never
forsaken
or
left
utterly
destitute
.
The
Lord
throweth
them
down
with
one
hand
,
and
raiseth
them
with
the
other
.
Their
necessities
are
but
fatherly
chastisements
,
orbitter
Potions
to
purge
corruption
,
or
sharpe
trials
to
prove
their
strength
,
that
their
peace
and
comfort
might
be
the
more
excellent
in
the
latter
end
.
3.
If
the
men
of
this
world
hate
and
persecute
the
Saints
,
Psal
.
10.18
.
&
.
18.27
.
&
23.4
.
&
28.7
.
Psal
.
34.17
.
&
40.17
.
God
will
maintain
their
cause
,
and
be
their
refuge
:
but
as
for
their
enemies
,
He
will
cover
them
with
shame
,
and
trample
them
under
feet
.
The
spitefull
enemies
of
sincerity
shall
never
escape
Gods
hands
:
but
the
Saints
shall
finde
succour
from
him
in
due
season
.
Q.
What
Signes
or
Evidences
are
laid
down
in
Scripture
,
by
which
the
Saints
may
be
discerned
?
Deut
.
33.3
,
4.
A.
1.
The
Saints
are
humbled
at
the
feet
of
the
most
High
,
to
receive
the
words
of
his
mouth
;
which
they
receive
and
possesse
as
a
thing
of
worth
and
excellency
.
Psal
.
119.111
.
Thy
Testimonies
have
I
taken
as
an
Heritage
for
ever
:
for
they
are
the
joy
of
my
heart
.
2.
They
stand
in
awe
of
God
continually
.
Fear
the
Lord
ye
his
Saints
:
Psal
.
34.9
.
for
there
is
no
want
to
them
that
fear
him
.
God
is
greatly
to
be
feared
in
the
Assembly
of
the
Saints
;
Psal
.
89.7
.
and
to
be
had
in
reverence
of
them
that
are
round
about
him
.
3.
The
Lord
is
the
Portion
of
his
Saints
;
though
they
have
hopes
or
possession
of
great
things
in
the
earth
,
Psal
.
16.5
.
Jer
.
51.19
.
yet
Gods
favour
is
that
they
most
prize
,
and
spirituall
things
are
to
them
the
fairest
part
of
their
Inheritance
.
4.
In
extream
afflictions
the
Saints
faint
not
,
cease
not
to
seek
unto
God
by
hearty
prayer
,
runne
not
unto
wicked
and
ungodly
meanes
to
help
themselves
:
but
patiently
commit
themselves
unto
him
in
wel-doing
,
and
hope
in
mercy
.
5.
The
faith
of
the
Saints
is
confirmed
by
afflictions
,
and
the
experience
of
Gods
dealing
towards
them
.
Therefore
they
be
not
dismaied
,
though
they
meet
with
manifold
trials
,
but
follow
after
the
Lord
with
more
dilligence
,
st●●k
faster
unto
him
,
and
cleave
unto
his
Testimonies
.
6.
It
is
the
constant
study
of
the
Saints
to
keep
themselves
from
the
pollutions
and
defilements
of
the
world
,
as
they
be
a
people
separated
from
the
world
to
the
service
of
God
.
7.
The
Saints
of
God
do
heartily
love
and
affect
each
other
,
be
they
in
outward
estates
never
so
different
.
True
Christian
sanctity
,
next
to
God
and
our
own
souls
,
makes
us
affect
those
that
are
sanctified
,
who
express
in
their
life
the
vertues
of
our
heavenly
Father
,
by
whom
we
are
called
from
darkness
to
light
.
Hence
it
is
that
the
Saints
,
the
houshold
of
faith
,
the
Brethren
,
are
commended
as
persons
whom
we
must
affect
and
do
good
to
before
all
other
.
Thus
David
loved
,
All
my
delight
is
in
the
Saints
;
Thus
Paul
,
We
love
none
according
to
the
flesh
.
Every
Creature
loveth
and
liketh
to
be
with
those
who
are
united
with
it
in
the
Communication
of
the
same
nature
;
So
sanctified
Christians
cannot
but
love
and
like
to
be
most
with
them
,
who
have
received
the
like
Divine
nature
,
in
which
themselves
are
partakers
;
Eph.
1.15
.
Col.
1.4
.
yea
,
thy
love
all
Christian
Saints
,
not
such
who
have
other
parts
pleasing
and
contentfull
:
but
they
love
every
one
in
whom
they
can
see
the
Image
of
God
shining
.
For
it
cannot
be
but
that
love
which
truely
loveth
one
person
as
he
is
holy
,
should
love
every
one
,
so
farre
forth
as
he
is
holy
.
And
from
this
love
issueth
willingness
to
minister
to
the
necessities
of
the
poor
Brethren
.
Yet
,
though
we
are
to
esteeme
and
inwardly
affect
men
,
as
we
see
them
holy
,
we
are
not
bound
to
shew
them
the
outward
effects
of
our
love
answerably
.
The
nearer
persons
are
tied
to
us
in
naturall
and
civill
Bands
,
the
more
must
our
providence
be
for
them
,
and
love
shewed
them
in
outward
things
,
unless
their
foolish
lewdness
dispriviledge
them
this
way
;
for
then
the
Proverb
taketh
place
,
A
wise
Servant
may
be
preferred
before
a
foolish
Childe
.
8.
It
is
the
priviledge
of
the
Saints
that
they
have
part
in
each
others
Prayers
:
and
it
is
their
duty
and
practice
to
pray
for
one
another
.
Eph.
6
.
1●
.
Praying
alwaies
with
all
prayer
and
supplication
in
the
Spirit
,
and
watching
thereunto
with
all
perseverance
,
and
supplication
for
all
Saints
?
Q.
What
use
may
be
made
of
this
point
?
A.
1.
This
lets
us
see
the
fearfull
estate
of
many
amongst
us
,
who
like
as
they
tell
of
Halifax
Nuts
,
which
are
all
shels
,
no
kernels
;
so
these
professe
themselves
Saints
,
but
their
ignorance
,
their
idle
courses
,
their
riots
,
their
blasphemies
,
proclaime
that
there
is
nothing
within
which
belongeth
to
Saints
.
Nay
,
many
will
not
stick
to
professe
they
are
none
of
the
holy
Brotherhood
,
to
jest
at
such
as
indeavour
to
holiness
;
saying
,
that
young
Saints
prove
old
Devils
.
It
is
a
wonder
that
such
hellish
Owles
dare
fly
in
the
Sun-shine
of
so
Christian
a
Proffession
as
is
made
amongst
us
.
Such
Believers
,
who
are
mockers
of
Saints
,
who
will
not
be
accounted
Saint-holy
,
and
such
who
are
not
changed
into
new
creatures
,
walking
in
newness
of
life
,
they
may
well
fear
that
their
belief
is
not
true
,
such
as
doth
unite
them
with
Christ
.
For
whosoever
is
a
true
Believer
,
is
a
Saint
,
whosoever
is
by
faith
in
Christ
,
is
a
new
creature
.
2.
Hence
we
see
the
vanity
of
the
Papists
,
in
tansferring
and
appropriating
this
Name
of
Saints
,
to
those
whom
the
Pope
hath
put
in
his
Kalendar
,
and
to
whom
he
hath
adjudged
Divine
Honours
,
Holi-daies
,
Invocation
,
Candles
,
Church
,
&c.
These
Saints
were
not
heard
of
in
St
Pauls
time
.
A
man
may
be
in
Hell
,
who
hath
all
such
things
performed
about
him
.
For
the
Pope
doth
continually
erre
in
taking
that
upon
him
which
was
never
in
his
power
,
viz.
to
canonize
Saints
in
that
manner
;
and
in
the
particular
object
he
doth
grossly
mistake
,
setting
notorious
and
publique
Homicides
,
Traitours
,
Murderers
of
Princes
,
Incendiaries
,
and
gross
Ideots
in
the
Catalogue
of
Saints
.
Saints
are
Triumphant
or
Militant
;
Triumphant
,
such
who
now
walk
by
sight
,
enjoying
the
presence
of
God
;
Angels
,
Spirits
of
the
righteous
departed
,
who
have
now
rested
from
all
the
labours
of
their
Militant
condition
.
Militant
,
who
walk
by
Faith
in
holy
profession
and
conversation
,
holding
Christ
their
Head
,
by
whose
power
apprehended
by
Faith
,
they
are
kept
to
salvation
.
3.
This
may
strengthen
us
against
temptations
from
our
imperfections
,
the
Lord
doth
reckon
of
us
,
and
hold
us
as
Saints
:
He
that
by
Faith
hath
put
on
the
Sunne
of
righteousness
,
is
more
clear
and
bright
,
then
if
he
were
arrayed
with
the
Beames
of
the
Sun.
Again
,
though
we
have
sinnes
too
many
,
yet
the
better
part
giveth
the
Name
.
Corne-fields
we
see
have
weeds
,
yet
we
call
them
Corn-fields
,
not
Fields
of
weeds
:
so
here
,
yea
grace
,
though
it
seem
over
that
sinne
sheweth
to
be
,
yet
it
will
in
time
overcome
it
;
as
Carloe
is
much
higher
then
the
Barly
,
yet
the
Barly
getteth
up
and
killeth
it
:
The
Spirit
that
is
in
us
from
Christ
,
is
stronger
then
the
spirit
of
the
world
.
Q
If
the
Name
of
Saints
be
Common
to
all
Belivers
,
how
seemeth
it
to
be
appropriated
to
the
Apostles
and
Evangelists
in
the
Titles
of
those
holy
Books
which
they
penned
?
A.
This
Title
or
Epithet
,
though
it
be
both
common
and
ancient
,
yet
questitionless
was
not
annexed
by
any
of
these
Writers
,
as
not
agreeable
to
true
Christian
discretion
and
modesty
:
yea
perhaps
it
was
also
,
if
not
injurious
,
yet
likely
to
prove
offensive
to
all
other
Believers
,
that
a
Title
common
to
all
and
every
Christian
,
should
be
made
proper
to
some
few
,
though
principall
Members
of
the
Church
.
You
will
object
(
it
may
be
)
that
these
Writers
stile
themselves
Apostles
;
as
if
they
desired
to
have
their
Dignity
and
Office
known
to
all
men
.
True
it
is
,
that
they
do
so
indeed
in
their
Epistles
.
But
neither
did
that
Name
belong
to
all
the
Faithfull
,
or
to
any
,
but
some
certain
men
:
and
it
was
necessary
for
the
authorizing
of
their
Writings
.
How
then
?
Do
I
condemne
the
Title
,
or
the
first
Authours
,
or
continuers
and
users
of
it
?
Nothing
less
.
For
I
gladly
acknowledge
both
that
the
Apostles
and
Evangelists
had
especiall
interest
in
that
Name
,
and
that
there
could
be
no
danger
of
scandall
,
seeing
it
was
not
taken
by
themselves
,
but
given
to
them
as
an
honour
,
by
the
consent
as
it
were
,
and
with
the
liking
of
all
true
Christians
;
whose
purpose
it
was
,
not
to
make
them
Mediatours
of
intercession
betwixt
God
and
men
upon
earth
;
but
to
shew
the
reverent
opinion
they
had
conceived
and
did
hold
of
such
worthy
and
holy
men
.
Chesed
pro
dedecore
penitur
.
Prov.
14.34
.
pietas
nationum
Prov.
14.34
.
quia
omnis
illorum
pietas
in
idola
est
.
Q.
What
other
Titles
are
given
to
Believers
?
A.
They
are
called
{αβγδ}
This
Title
is
given
to
God
himself
.
Jer
.
3.
●2
.
Joh
.
2.8
.
To
the
Church
Act.
13.35
,
36.
To
Aaron
,
Deut
.
33.8
.
To
all
the
faithfull
,
Isa
.
57.1
.
Psal
.
4.3
.
Deut
.
33.8
.
Psal
.
31.23
.
Psal
.
12.1
.
{αβγδ}
Mic
.
7.2
.
{αβγδ}
Psal
.
79.2
.
Psal
.
116.15
.
Mercifull
Ones
,
or
the
Mercifull
Ones
of
God
.
Know
that
the
Lord
hath
wonderfully
set
apart
him
that
is
Mercifull
for
himself
.
Love
the
Lord
all
ye
his
Mercifull
Ones
.
The
Mercifull
man
ceaseth
;
the
Mercifull
or
godly
man
is
perished
out
of
the
earth
.
The
flesh
of
thy
Mercifull
Ones
have
they
given
unto
the
Beasts
of
the
Field
.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
Mercifull
Ones
.
Q.
What
things
are
implied
hereby
?
A.
1.
It
notes
one
that
God
of
his
free
,
undeserved
benignity
,
love
and
mercy
doth
graciously
accept
,
Psal
.
144.
●
.
Psal
.
30.4
.
Psal
.
59
10
,
17.
2
Par
.
6.
●
.
Psal
.
10.10
.
Psal
.
52.9
.
repute
as
his
Sonne
by
adoption
,
and
compass
with
his
favours
above
others
.
Thou
wilt
not
suffer
thy
{αβγδ}
Mercifull
One
to
see
corruption
;
that
is
,
him
towards
whom
thou
wilt
shew
thy self
bountifull
.
So
saith
the
Prophet
Esay
,
Esa
.
40.6
.
All
flesh
is
grass
,
and
all
the
goodliness
thereof
is
as
the
flower
of
the
Field
;
where
that
glorious
grace
which
man
hath
from
God
,
is
called
mercy
,
grace
or
bounty
.
2.
It
signifieth
one
,
that
upon
the
sense
of
Gods
mercy
freely
vouchsafed
to
him
,
doth
address
himself
to
the
studious
practice
of
piety
towards
God
,
and
of
kindness
and
mercy
towards
men
,
that
publiquely
and
privately
he
might
approve
himself
unto
the
Lord
,
and
unto
men
.
For
the
love
of
God
doth
work
us
to
the
similitude
of
it
:
he
cannot
but
love
God
and
his
neighbour
,
that
hath
tasted
of
the
Lords
free
grace
and
tender
compassion
.
Neh
.
13.14
.
Wipe
not
out
[
saith
Nehemiah
]
my
kindness
that
I
have
done
for
the
House
of
my
God
.
Hos
.
6.6
.
I
desire
mercy
,
and
not
sacrifice
.
Psal
.
18.25
.
With
the
Mercifull
thou
wilt
shew
thy self
Mercifull
;
that
is
,
thou
wilt
bless
and
do
good
to
them
,
that
love
thee
and
be
mercifull
towards
their
Brethren
.
Q.
Let
us
hear
what
is
the
happy
estate
of
them
that
be
thus
qualified
.
A.
1.
God
is
the
Defender
of
the
Mercifull
;
though
they
be
opposed
and
oppressed
,
P
ov
.
2.8
.
P●al
.
18.25
.
Psal
.
37.28
.
Jer
.
7.5.7
.
they
shall
not
be
overthrown
.
The
Lord
forsaketh
not
the
godly
bountifull
,
they
are
preserved
for
ever
.
He
will
keep
the
feet
of
his
Mercifull
Ones
,
1
Sam
.
2.9
.
2.
God
will
give
peace
and
prosperity
with
all
good
blessings
necessary
,
unto
his
Mercifull
Ones
,
that
have
made
Covenant
with
him
.
Psal
.
85.8
.
I
will
hear
what
the
Lord
God
will
speak
:
for
he
will
speak
peace
unto
his
people
,
and
to
his
Mercifull
or
gracious
Saints
;
that
is
,
he
will
load
them
with
all
blessings
,
specially
with
inward
peace
and
comfort
of
the
Holy
Ghost
.
For
the
Lords
words
are
effectuall
;
he
speakes
in
wrath
to
the
wicked
,
when
by
his
fearfull
Judgments
he
maketh
it
appear
that
he
was
angry
with
them
:
and
he
makes
peace
to
his
people
when
he
restores
tranquillity
,
Psal
.
133.3
.
Psal
.
42.8
.
&
44.4
.
subduing
or
scattering
their
enemies
,
and
bringing
them
to
confusion
.
For
the
commands
of
God
are
joyned
with
effect
,
power
,
authority
and
speed
:
he
commandeth
blessings
when
in
truth
he
powreth
them
upon
such
as
call
upon
his
Name
.
3.
The
Lord
doth
nurture
them
by
afflictions
that
they
will
look
to
themselves
,
and
not
provoke
him
by
their
wickedness
as
heretofore
:
and
he
doth
look
upon
them
in
mercy
and
send
deliverance
,
that
they
shall
not
despaire
and
sinke
under
the
burden
of
calamities
.
He
will
speak
peace
to
his
people
,
that
they
may
not
return
again
to
folly
.
4.
The
Mercifull
shall
sing
for
joy
of
heart
.
Psal
.
132
,
9.16
.
Let
thy
gracious
Saints
shout
aloud
for
gladness
,
they
shall
be
gladsome
in
glory
,
with
exceeding
great
joy
.
Nor
is
this
their
joy
momentayn
,
as
is
the
joy
of
the
wicked
,
Psal
.
149.5
.
which
vanisheth
as
a
shadow
:
but
such
wherein
they
constantly
rest
.
5
,
This
comely
honour
God
giveth
to
his
gracious
Saints
,
even
to
bind
Princes
in
Chaines
,
Psal
.
149.5
.
Psal
.
4.3
.
and
Nobles
in
Fetters
of
Iron
;
to
execute
upon
them
the
Judgment
written
.
6.
God
hath
wonderfully
separated
to
himself
the
Mercifull
man
,
and
will
hear
when
he
crieth
.
Q
What
are
the
proper
Fruits
or
Evidences
of
those
Mercifull
Ones
?
A.
1.
They
will
cry
unto
the
Lord
in
distress
,
and
with
confidence
make
their
supplications
unto
him
.
Preserve
my
soul
,
for
I
am
one
whom
thou
favorest
:
O
thou
my
God
,
save
thy
servant
,
that
trusteth
in
thee
.
2.
Psal
.
32.6
.
Psal
.
86.1
,
2.
The
love
of
God
which
shineth
upon
them
,
doth
inflame
their
hearts
to
love
him
intirely
.
O
love
the
Lord
all
ye
his
gracious
Saints
:
Psal
.
31.23
.
for
the
Lord
preserveth
the
faithfull
;
and
plentifully
rewardeth
the
proud
doer
.
3.
They
bless
the
Lord
with
cheerfull
hearts
,
and
sing
aloud
of
his
praise
.
●sal
.
149.1
,
9.
Psal
.
145.10
,
11.
Psal
.
97.12
.
Thy
gracious
Saints
shall
bless
thee
.
They
shall
speak
of
the
Glory
of
thy
Kingdom
,
and
talke
of
thy
power
,
Psal
.
30.4
.
Psal
.
97.12
.
Sing
unto
the
Lord
[
O
ye
his
Mercifull
Ones
]
and
give
thanks
to
the
remembrance
of
his
holiness
.
4.
They
are
bountifull
to
the
needy
,
and
give
liberally
.
The
Mercifull
man
doeth
good
to
his
own
soul
,
Prov.
11.17
.
In
this
sentence
Solomon
describes
the
practice
of
the
godly
,
and
the
benefit
of
his
course
:
he
is
inclined
to
mercy
,
and
fruit
returnes
into
his
own
bosome
.
For
besides
the
conscience
of
well-doing
which
doth
sweetly
refresh
,
liberality
doth
open
the
Fountain
of
Gods
blessings
,
which
doth
plentifully
water
us
with
store
and
variety
of
good
things
.
Eccl.
11.
●
.
with
Esa
.
32.20
.
The
godly
poor
are
the
Lords
rich
soile
,
which
being
sowed
,
the
Almes-deeds
do
return
an
hundred-fold
increase
to
them
by
whom
they
were
dressed
.
Q.
What
Use
is
to
be
made
of
this
Point
?
A.
The
world
is
much
deceived
in
their
censure
,
when
they
judge
the
righteous
to
be
utterly
lost
and
forsaken
,
because
they
are
afflicted
for
a
time
.
The
sonnes
of
men
insult
over
the
Generation
of
the
Just
,
Psal
.
4.2
.
As
if
they
should
never
rise
when
they
are
once
down
;
yea
,
as
if
there
were
no
help
for
them
in
God
.
But
the
Scripture
assureth
us
,
that
they
are
the
men
of
Gods
speciall
favour
,
which
he
hath
wonderfully
separated
to
himself
,
Psal
.
4.3
.
and
will
compass
about
with
mercy
and
loving
kindness
.
In
all
their
sufferings
the
Lord
suffers
with
them
.
He
filles
up
their
prayers
,
puts
their
teares
into
the
bottell
,
numbreth
their
stripes
,
preserves
their
blood
,
enricheth
them
with
grace
,
and
will
bring
them
to
glory
.
2.
The
slander
of
the
ungodly
is
hence
confuted
,
that
condemne
such
as
professe
Religion
for
cruelty
,
unmercifulness
,
hard
dealing
:
whereas
none
but
they
that
have
received
mercy
of
the
Lord
,
have
learned
to
put
on
the
bowels
of
mercy
and
compassion
.
Q.
What
other
Title
is
given
to
them
that
walke
in
the
fear
of
God
?
A.
They
are
called
the
Excellent
or
Glorious
.
Psal
.
16.3
.
1
Pet
.
2.9
.
Eph.
5.26
,
27.
Isa
.
61.7
.
In
this
world
they
are
despised
,
afflicted
,
and
counted
as
the
off-scouring
of
all
things
:
but
in
the
Judgment
of
God
,
who
esteemeth
all
things
according
to
their
worth
,
they
are
the
onely
men
of
renown
upon
earth
.
Q.
Why
are
they
said
to
be
Excellent
or
Glorious
?
A.
They
are
borne
of
God
,
adopted
to
be
his
Sonnes
,
1
Joh
.
12.13
,
Rom
.
8.17
.
Jam
.
2.5
.
and
intitled
to
the
Inheritance
of
Eternall
Glory
.
If
Nobility
of
Birth
or
greatness
of
Inheritance
procure
respect
to
men
upon
earth
;
worthy
is
every
Child
of
God
to
have
the
preheminence
herein
.
2.
They
are
arrayed
with
the
comely
Robes
of
Christs
righteousness
,
which
makes
them
bright
and
splendent
in
the
sight
of
God
.
Their
food
is
heavenly
Manna
,
fatness
and
marrow
in
the
Sanctuary
.
3.
They
beare
the
Image
of
God
,
and
be
enriched
with
righteousness
and
true
holiness
,
Psal
.
45.13
.
Can
.
6.10
.
Jam
.
2.
●
.
Prov.
3.14
,
15.
then
which
graces
nothing
is
more
eminent
.
If
men
be
famous
for
their
gifts
,
they
must
be
the
most
glorious
,
that
do
most
resemble
God
:
for
those
gifts
are
the
best
,
that
make
likest
unto
our
heavenly
Father
.
Prov.
12.26
.
The
righteous
is
better
or
more
excellent
then
his
neighbour
;
better
beloved
and
graced
of
God
,
more
esteemed
of
godly
wise
men
,
and
hath
that
in
him
which
maketh
him
more
commendable
then
any
other
that
is
unrighteous
and
sinfull
.
As
any
person
or
thing
is
more
holy
,
it
is
more
honourable
.
though
a
man
should
be
able
to
speak
with
the
tongue
of
men
and
Angels
,
and
could
move
Mountaines
,
1
Cor
.
3.1
,
2
,
3.
or
work
Wonders
;
yet
,
if
destitute
of
true
righteousness
,
he
is
in
no
sort
to
be
compared
to
them
that
fear
God
4.
The
acts
of
the
righteous
are
surpassing
valourous
,
●hil
.
4.13
.
Gal
5.21
.
noble
,
and
praise-worthy
.
For
they
deny
themselves
,
overcome
their
passions
,
renounce
the
world
,
endure
hardness
with
patience
,
stand
fast
in
the
profession
of
the
truth
against
all
opposition
;
1
Sam
.
24.10.11
.
set
light
by
the
reproach
and
disgrace
of
the
world
,
that
they
might
approve
themselves
unto
God
,
forgive
their
enemies
,
put
Satan
to
flight
,
and
triumph
over
the
powers
of
darkness
.
These
are
true
Heroicall
Acts
exceeding
whatsoever
hath
been
undertaken
with
skill
and
cost
in
the
daies
of
peace
,
or
with
wisdome
and
manhood
in
the
time
of
war
.
The
Heathen
man
can
tell
us
,
He
is
stronger
that
conquereth
himself
,
then
he
that
winneth
a
well-fenced
City
.
The
Treasure
of
the
righteous
is
the
Word
of
God
.
They
dwell
in
the
Church
the
House
of
God
.
Heb
.
1.14
.
●sal
.
91.11
.
They
have
free
access
to
God
,
Deut
4.6
.
5.
The
holy
Angels
are
appointed
to
Minister
unto
,
and
guard
them
against
all
evil
;
yea
,
the
wicked
are
made
servants
to
them
,
so
farre
as
shall
be
for
their
good
.
Strangers
shall
stand
and
feed
your
Flockes
,
and
the
Sonnes
of
the
Alients
shall
be
your
Plow-men
,
and
your
Vine-dressers
,
Isa
61.5
.
6.
After
this
life
ended
they
shall
be
put
in
actuall
possession
of
that
glory
,
Co●
.
3.
●
.
1
J●h
.
3.2
.
1
Ths
2.12
.
to
which
they
are
of
grace
adopted
.
The
Crown
of
Glory
which
never
withereth
,
shall
be
set
upon
their
heads
,
and
they
shall
abide
with
the
Lord
for
ever
in
unspeakable
blessedness
.
Q.
What
Use
is
to
be
made
hereof
?
A.
1.
The
sincere
worshipers
of
God
are
to
be
observed
with
great
attention
,
that
we
take
speciall
care
to
gather
our selves
into
their
society
.
Which
we
shall
do
if
we
truly
repute
with
our selves
what
is
true
Dignity
and
Excellency
,
and
be
not
dazled
with
the
pompe
of
the
world
.
A
good
man
honoureth
them
that
fear
the
Lord
,
Psal
.
15.4
.
2.
The
judgment
of
the
world
is
erroneous
touching
true
excellency
:
For
if
comparison
be
made
betwixt
man
and
man
,
he
is
esteemed
the
most
noble
,
that
is
most
honourably
descended
,
of
the
ancientest
stock
,
hath
the
largest
demeanes
,
is
best
underpropped
with
riches
,
friends
,
honours
.
Piety
and
justice
clean
cast
out
,
Jam
.
2
2.3
,
12.
Isa
.
57.12.20
.
as
not
worthy
to
ascend
into
the
Balance
;
nay
,
they
are
imputed
as
matters
of
disgrace
and
infamy
.
But
the
judgment
of
God
is
,
that
Piety
is
the
truest
Nobility
:
the
rich
in
Faith
,
not
the
weighty
in
Purse
,
are
honourable
with
him
.
1
Tim
.
2.9
,
10
Prov.
1.9
,
10.
Grace
is
the
best
gift
,
good
works
the
richest
clothing
,
that
doth
most
commend
.
The
Just
man
,
though
basely
borne
,
meanly
clad
,
many
waies
afflicted
,
and
had
in
reproach
,
is
incomparably
more
excellent
then
he
,
that
abounding
with
all
heaped
store
of
good
things
for
this
present
life
,
is
destitute
of
saving
grace
.
Jer
.
5.1
.
3.
This
may
comfort
the
godly
against
the
scorne
and
contempt
that
is
cast
upon
them
,
when
the
ungodly
live
in
credit
and
prosperity
.
What
though
men
despise
and
tread
them
under-feet
,
when
they
are
approved
,
esteemed
,
respected
of
God
?
The
world
knoweth
not
their
worth
,
cannot
judg
of
their
happiness
;
and
then
no
marvell
if
they
judge
amisse
.
Nay
,
to
suffer
reproach
or
loss
for
Christs
sake
,
is
greater
honour
then
all
the
praise
or
applause
of
the
world
.
Honour
is
the
sharpest
spurre
to
prick
men
forward
to
any
action
,
let
it
force
us
upon
this
of
seeking
to
be
renewed
according
to
the
Image
of
God
,
Lev
.
19.2
.
Heb
.
11.26
.
Q.
What
is
a
fourth
Title
given
unto
them
?
A.
They
are
called
True
or
Faithfull
.
Psal
.
101.6
,
Psal
.
31.23
.
Act.
●6
.
15
.
Apoc
.
7.14
.
Deut
.
32.20
.
Mine
eyes
shall
be
upon
the
Faithfull
of
the
Land
.
The
Lord
keepeth
the
Faithfull
.
And
the
wicked
are
said
to
be
a
Nation
or
people
in
whom
is
no
faith
.
Q
Why
are
they
called
Faithfull
?
A
Because
they
do
soundly
,
constantly
,
inseparably
adhere
to
the
Lord
,
and
keep
their
conjugall
love
,
and
cleave
to
the
whole
word
of
God
,
Neh
9.8
.
Act.
16.1
.
Esa
.
1.21
.
Psal
.
12.1
.
Eph.
1.1
.
even
to
all
the
Promises
and
Commandements
of
the
Lord
.
Herein
is
required
,
Firist
,
Faith
uniting
to
Christ
.
He
cannot
be
faithfull
,
that
hath
not
a
justifying
faith
,
whereby
he
is
made
a
lively
Member
of
Christ
Jesus
.
Secondly
,
Constant
and
sound
adherence
to
all
the
Precepts
of
God
,
with
an
upright
performance
of
all
holy
Promises
,
which
in
distress
inward
or
outward
were
made
unto
God
.
And
therefore
the
Israelites
are
charged
not
to
be
faithfull
,
because
they
sought
God
in
their
affliction
,
Psal
.
78.8.37
.
but
rebelled
against
him
most
unthankfully
,
when
the
visitation
was
removed
.
Thirdly
,
Sincerity
and
purity
in
Gods
worship
,
without
the
mixture
of
vaine
inventions
,
or
the
veile
of
hypocrisie
.
And
thus
Judah
is
said
to
be
faithfull
with
God
:
because
as
yet
the
worship
of
God
was
preserved
amongst
them
in
the
ancient
purity
,
in
which
the
old
Patriarchs
and
Saints
did
worship
the
God
of
their
Fathers
,
Hos
.
11.11
.
according
to
his
revealed
will
.
Fourthly
,
Faithfulness
is
exercised
in
the
conscionable
improvement
of
the
Gifts
,
Graces
,
and
Talents
received
,
to
the
glory
of
God
,
the
increase
of
our
Gifts
,
and
the
inriching
of
our
souls
with
true
spirituall
gaine
.
And
thus
he
is
said
to
be
a
good
and
faithfull
Servant
,
Mat
.
25.22
,
23.
that
having
received
five
Talents
,
hath
gained
with
them
five
more
,
&c.
Fifthly
,
It
shews
it self
in
dilligence
,
constancy
,
and
care
to
promote
and
further
the
causes
of
God
,
and
the
Church
,
with
the
conscionable
discharge
of
all
such
duties
as
belong
unto
that
service
Thus
Timothy
is
praised
to
be
faithfull
in
the
Lord
,
1
Cor
.
4.17
.
And
thus
the
Apostles
or
Apostolique
men
were
faithfull
,
when
they
could
do
nothing
against
the
truth
,
but
for
the
truth
.
Sixthly
,
Faithfulness
implies
courage
for
the
truth
in
the
time
of
persecution
and
danger
,
yea
for
every
part
of
it
,
great
and
small
.
Moses
will
not
leave
one
horse
hoof
behind
him
in
Aegypt
.
Be
faithfull
unto
the
death
,
and
I
will
give
thee
the
Crown
of
life
,
Rev.
2.10
.
Seventhly
,
The
faithfull
do
with
all
dilligence
and
singleness
of
heart
,
look
to
the
full
discharge
of
the
duties
of
their
Calling
,
in
the
severall
branches
of
it
,
Psal
.
101.6
.
Heb
.
3
2.
Numb
.
12.7
.
1
Sam
.
2.35
.
&
3.20
.
Dan
.
6.4
,
5.
1
Sam
.
22.14
.
whether
they
be
concerning
things
spirituall
or
temporall
.
It
is
noted
of
Moses
,
that
he
was
faithfull
in
the
House
of
God
,
delivering
to
the
people
Israel
all
the
Statutes
and
Ordinances
of
the
Lord
without
addition
or
diminution
.
It
was
a
singular
praise
in
Daniel
,
that
when
his
enemies
sought
occasion
against
him
,
they
could
finde
none
concerning
the
Kingdom
,
he
was
so
faithfull
and
without
blame
.
Eighthly
,
Faithfulness
is
seen
in
the
right
use
and
profitable
disposing
of
our
riches
,
and
those
outward
blessings
God
hath
given
us
He
that
is
faithfull
in
that
which
is
least
,
Luk
.
16.9
,
10
,
11.
is
faithfull
also
in
much
:
and
he
that
is
unjust
in
the
least
,
is
unjust
also
in
much
.
If
therefore
ye
have
not
been
faithfull
in
the
unrighteous
Mammon
,
who
will
commit
to
your
trust
the
true
Treasure
?
Ninthly
,
The
faithfull
are
wary
in
counsell
to
advise
what
is
right
,
to
speak
the
truth
,
to
deale
plainly
,
and
to
walke
honestly
.
A
faithfull
Witness
will
not
lie
.
A
faithfull
man
shall
abound
with
blessings
.
Prov.
14.5
.
Prov.
28.20
.
Prov.
13.17
.
Neh
.
13.13
.
Prov.
20.6
.
2
Chro
.
34.10.12
.
2
King
.
22.7
.
A
faithfull
man
,
who
can
finde
?
It
is
noted
of
the
Work-men
that
had
the
oversight
of
the
House
of
the
Lord
,
in
the
daies
of
Josiah
,
that
they
did
the
work
of
the
Lord
faithfully
.
Q.
What
be
the
Priviledges
of
the
Faithfull
?
A.
1.
God
will
be
faithfull
to
them
in
the
accomplishment
of
all
his
Promises
.
Esa
.
26.2
.
He
will
restore
perfect
Peace
to
the
Nation
that
keepeth
the
truth
,
and
preserve
them
that
be
faithfull
in
his
Covenant
.
2.
The
faithfull
shall
abound
in
blessings
temporall
and
spirituall
.
Psal
.
31.23
.
Prov.
28.20
.
To
him
that
hath
shall
be
given
,
and
he
shall
have
in
abundance
,
Luk
.
19.26
.
The
Lord
will
trust
them
with
the
Pearles
of
his
grace
,
that
are
carefull
to
improve
them
to
most
advantage
;
He
shall
not
want
a
competent
stock
of
spirituall
things
,
that
will
trade
with
them
dilligently
to
bring
increase
.
3.
To
the
faithfull
shall
be
a
firme
reward
.
Be
faithfull
to
the
death
,
and
I
will
give
thee
the
Crown
of
life
.
What
danger
would
not
the
godly
undergo
willingly
,
being
assured
of
such
a
reward
?
To
exchange
this
present
life
,
for
eternall
Life
,
what
better
Merchandize
?
Is
not
this
more
then
a
thousand
for
one
?
Q.
What
other
Titles
are
given
to
them
in
Scripture
?
A.
They
are
the
Elect
and
Chosen
of
God
,
actually
separated
and
effectually
sequestered
from
the
world
and
worldly
courses
to
the
practice
and
profession
of
piety
and
godlinesse
.
Apoc
.
17.14
.
Col.
3.12
.
They
which
are
with
him
,
are
called
,
and
chosen
,
and
faithfull
;
As
the
Elect
of
God
,
holy
and
beloved
,
put
on
the
bowels
of
mercies
,
&c.
So
John
,
2
Joh
.
1.
writeth
to
the
Elect
Lady
,
and
her
Children
:
unless
Elect
be
rather
put
for
Excellent
.
So
Paul
,
Rom
.
16.13
.
Salute
Rufus
chosen
in
the
Lord
;
that
is
,
Excellent
or
renowned
in
faith
or
honesty
.
Most
plain
is
that
of
the
Apostle
,
Ye
are
a
chosen
Generation
,
1
Pet
.
2.9
.
And
thus
may
that
of
our
Saviour
be
understood
,
Many
are
called
,
but
few
chosen
,
Mat
.
20.16
.
&
22.14
.
Q.
What
are
the
Priviledges
of
the
Elect
?
Deut
.
10.25
.
Deut
.
26.18
,
19.
Phil
.
3.14
.
Heb
.
3.1
.
Esa
.
56.5
.
Zeph
.
3.19
,
20
Psal
.
135.4
.
Jer
.
13.11
.
&
33.9
.
Esa
.
41.8
,
9
,
11
,
12.
A.
1.
The
Lord
doth
ever
avouch
them
for
his
peculiar
people
,
to
make
them
high
in
praise
and
in
honour
:
He
will
own
them
as
his
portion
that
he
hath
taken
to
himself
out
of
the
whole
earth
.
As
the
girdle
cleaveth
to
the
Loynes
of
a
man
,
so
have
I
caused
to
cleave
unto
me
the
whole
house
of
Israel
,
and
the
whole
house
of
Judah
,
saith
Jehova
:
that
they
might
he
unto
me
for
a
people
,
and
for
a
name
,
and
for
a
praise
,
and
for
a
glory
.
2.
The
Lord
will
helpe
them
and
comfort
them
in
all
strife
,
he
will
be
a
wall
of
fire
round
about
them
,
and
the
glory
in
midst
of
them
:
but
the
men
of
their
strife
shall
surely
perish
,
and
come
to
nothing
.
3.
The
Lord
hath
covenanted
to
write
his
Law
in
their
hearts
,
Deut
.
26.18
.
And
to
put
his
fear
in
the
inner
man
,
that
they
shall
not
depart
from
his
fear
,
Jer
.
31.33
.
Which
as
he
hath
promised
in
mercy
,
he
will
effect
by
Operation
of
his
grace
.
4.
The
chosen
of
the
Lord
shall
be
satisfied
with
the
abundant
good
things
of
his
house
,
the
comforts
of
his
grace
and
presence
.
Blessed
is
the
man
whom
thou
choosest
,
and
takest
near
unto
thy self
,
he
shall
dwell
in
thy
Courts
;
we
shall
be
satisfied
with
the
good
things
of
thy
Palace
,
Psal
.
65.4
.
He
will
use
them
as
friends
,
he
will
hear
their
prayers
,
and
communicate
his
secrets
unto
them
.
Now
since
this
is
the
state
of
the
godly
,
let
us
continually
take
unto
us
the
words
of
the
Psalmist
,
Remember
me
,
O
Lord
,
with
the
favour
of
thy
people
,
and
visit
me
with
thy
salvation
,
that
I
may
see
the
felicity
of
thy
Chosen
,
and
rejoyce
in
the
joy
of
thy
people
,
and
glory
with
thine
Inheritance
,
Psal
.
106.4.5
.
Q.
But
we
see
it
often
falleth
out
in
the
world
,
that
falshood
and
deceit
have
the
upper-hand
,
when
the
cause
of
God
goeth
to
the
wall
,
and
the
godly
be
overcome
of
their
enemies
A.
We
must
needs
confess
and
acknowledge
,
that
those
are
the
most
profound
waies
of
God
,
whose
counsels
are
above
our
reach
:
But
if
we
shall
go
into
the
Sanctuary
of
the
Lord
,
there
we
shall
understand
the
reason
of
these
his
wonderfull
works
,
and
be
made
to
know
that
there
is
just
cause
of
that
his
proceeding
,
both
in
respect
of
the
godly
,
and
the
ungodly
,
of
his
people
,
and
of
their
enemies
.
Luk
.
18.7
.
There
we
shall
learn
,
that
God
is
patient
and
long
suffering
,
who
can
indure
that
his
cause
and
the
cause
of
his
people
should
be
hindred
for
a
time
,
and
that
the
ungodly
domineer
;
not
that
he
is
mindless
of
his
glory
,
and
the
prosperity
of
his
servants
:
but
that
his
honour
might
be
the
more
advanced
,
when
once
he
begins
to
drive
back
his
enemies
,
and
to
lift
up
the
heads
of
his
Children
,
which
before
were
dejected
and
cast
down
.
Hear
what
the
Lord
to
this
end
saith
by
his
Prophet
;
The
earth
mourneth
and
languisheth
,
Lebanon
is
ashamed
and
hewen
down
,
Sharon
is
like
a
Wilderness
,
and
Basan
and
Carmell
shake
off
their
fruits
;
now
will
I
rise
saith
the
Lord
,
[
seeing
my
people
are
so
much
confounded
,
and
every
man
thinketh
,
they
are
wholly
overthrown
]
now
will
I
be
exalted
,
now
will
I
lift
up
my self
,
Esa
.
33.9
,
10.
I
have
long
time
holden
my
peace
,
saith
he
;
Esa
.
42.14
.
I
have
been
still
and
refrained
my self
,
now
will
I
cry
like
a
travelling
Woman
,
I
will
destroy
and
devoure
at
once
,
the
enemies
of
my
people
.
This
is
Gods
purpose
when
he
suffereth
his
people
for
a
time
to
be
over-run
and
mastered
by
their
enemies
:
which
if
we
consider
well
,
we
will
no
longer
be
abashed
thereat
,
nor
stumble
at
Gods
works
,
though
things
go
never
so
cross
for
a
time
with
his
people
.
When
we
read
of
the
prosperity
of
Haman
that
cruell
and
sworne
enemy
of
Gods
people
,
and
understand
that
he
prevailed
so
farre
that
all
the
people
of
Israel
were
judged
to
die
,
and
that
he
being
their
greatest
and
most
bitter
enemy
,
had
the
execution
thereof
committed
to
him
,
would
not
men
conclude
,
looking
upon
the
outward
untoward
proceedings
,
that
the
Lord
had
abandoned
and
forsaken
his
people
Israel
;
and
yet
we
know
in
the
end
,
all
the
circumstances
of
that
business
,
did
make
much
for
the
comfort
of
the
godly
,
and
the
honour
of
God
;
the
insolency
of
the
enemy
,
the
poor
and
weak
condition
of
the
Israelites
appointed
to
destruction
,
did
turn
to
the
praise
of
God
.
So
wonderfull
is
the
Lord
in
his
works
:
whereby
it
appeareth
,
that
even
then
when
he
suffereth
the
cause
of
his
people
in
a
manner
to
fall
unto
the
ground
,
he
still
holdeth
the
rudder
in
his
hand
,
and
hath
an
eye
on
them
,
and
a
care
that
they
shall
not
altogether
be
overthrown
.
Q.
What
are
Signes
or
Testimonies
of
this
Election
?
A.
1.
They
fly
the
corruptions
of
the
world
through
lust
,
2
Pet
.
1.4
.
and
compose
their
lives
according
to
the
policy
of
the
New
Jerusalem
.
2.
They
are
arrayed
with
the
comely
Garment
of
Compassion
,
Gentleness
,
Meekness
,
Love
,
&c.
3.
Col.
3.12
,
13.
Their
study
and
endeavour
is
,
to
joyn
to
their
Knowledge
Faith
,
&c.
But
it
followeth
next
to
speak
of
the
Forme
and
Parts
of
a
godly
life
,
where
these
things
will
come
to
be
handled
.
The
End
of
the
First
Book
.
THE
SECOND
BOOK
,
Of
the
Parts
of
a
godly
Life
.
CHAP.
I.
All
Sinne
is
to
be
loathed
and
forsaken
;
Not
for
a
time
onely
,
but
for
ever
;
Not
in
Judgment
and
Affection
onely
,
but
in
Practice
also
.
The
Use
that
the
People
of
God
are
to
make
of
their
slips
and
failings
;
and
the
gaine
that
they
may
get
thereby
.
It
is
not
enough
onely
to
abstain
from
evil
,
but
we
must
be
alwaies
ready
prepared
for
the
doing
of
good
.
Encouragements
to
the
doing
of
good
;
with
the
benefits
thereof
.
And
Comforts
against
all
discouragements
in
the
waies
of
well-doing
.
Question
,
WHat
are
the
Parts
of
a
godly
Life
?
Psal
.
34.14
.
&
37.27
.
Isa
.
1.16
,
17.
Act
26
●8
.
Tit
.
2.11
,
12.
Eph.
4.22
,
23
,
24.
Prov.
3.7
.
1
Pet
.
3.10
,
11.
Virtu●
est
,
vitium
fugere
:
&
sapientia
prima
stu●titiam
caruisse
Hor.
lib
.
Ep.
1.
Epist
.
1.
Psal
97.10
.
Prov.
1.3
.
A.
They
are
two
:
First
,
Abstinence
from
all
sinne
.
Secondly
,
Exercise
of
all
good
,
with
all
the
powers
of
the
whole
man
.
For
a
godly
life
standeth
in
the
right
disposition
and
free
imploiment
of
every
faculty
of
soul
and
body
according
to
the
will
of
God
,
turning
from
sinne
,
and
pursuing
that
which
is
good
.
Q.
Is
it
not
sufficient
to
loath
some
sinnes
,
though
we
love
others
?
A.
All
ungodliness
and
not
some
part
or
kinde
onely
,
is
renounced
of
him
who
will
soundly
profess
to
live
godly
:
for
they
who
trust
in
God
,
and
have
addressed
their
heart
to
walke
with
him
,
are
out
of
love
and
favour
with
the
whole
course
of
iniquity
,
which
was
their
onely
delight
and
pleasure
before
.
God
will
not
be
served
with
a
divided
heart
,
he
will
have
all
or
none
.
The
Husband
requires
entire
love
,
and
will
not
accept
of
parted
affection
.
Nor
can
a
man
soundly
and
in
truth
loath
any
sinne
,
if
he
love
one
.
Out
of
indulgence
to
naturall
inclination
or
corrupt
affection
,
the
prodigal
person
may
abhorre
covetousness
,
and
the
covetous
man
condemn
prodigallity
,
the
furious
hate
fearfulness
,
and
the
fearfull
detest
rashness
:
But
out
of
conscience
for
the
Lord
,
in
obedience
to
his
will
,
no
sinne
is
cast
off
,
where
any
one
is
harboured
.
The
Lord
hath
taught
,
that
we
must
not
lie
,
slander
,
swear
vainly
,
defraud
or
covet
,
as
well
as
that
we
must
not
steale
,
commit
adultery
,
or
defile
our
hands
with
blood
:
and
they
that
are
taught
of
God
as
the
truth
is
in
Jesus
,
do
so
judge
,
and
therefore
disclaim
the
one
and
the
other
.
As
pure
water
and
filthy
cannot
come
from
one
Fountain
:
so
neither
doth
the
heart
reformed
send
forth
good
and
evil
,
Jam
.
3.
●●
.
love
light
and
darkness
,
affect
sinne
and
holiness
:
for
that
were
to
do
contraries
.
Look
,
as
a
man
in
prison
or
banishment
hardly
dieted
,
feedeth
greedily
on
scraps
or
parings
,
and
thinketh
himself
well
,
if
he
may
fill
his
belly
with
them
;
but
set
at
liberty
and
living
with
his
Father
and
Friends
,
where
he
findeth
variety
and
plenty
,
he
cannot
fall
to
his
old
fare
,
nor
finde
sweetness
in
such
unsavory
offals
:
even
so
it
is
with
him
that
hath
besotted
himself
with
the
deceitfull
pleasures
of
sinne
,
and
is
bound
with
the
chaines
of
Satan
,
if
once
he
come
to
see
the
misery
of
his
present
estate
,
and
to
have
a
taste
of
the
liberties
and
priviledges
of
a
Christian
life
,
he
casteth
out
that
former
draffe
as
vomit
,
and
by
no
meanes
will
be
brought
to
take
pleasure
in
it
any
more
.
And
without
question
,
great
is
the
benefit
of
this
change
,
greater
then
all
the
Princes
in
the
world
are
able
to
bestow
upon
us
.
For
this
will
not
suffer
us
to
hunt
after
variety
of
sinfull
pleasures
,
but
rather
with
Moses
,
to
renounce
them
,
when
we
might
have
our
fill
of
them
;
and
count
it
a
greater
happiness
to
suffer
affliction
with
the
godly
,
then
to
flourish
in
wealth
and
honour
with
the
wicked
.
This
will
not
suffer
us
with
Cain
to
hate
our
Brethren
for
their
good
works
:
1
Joh
.
3.12
.
nor
with
Saul
to
be
grieved
for
the
reputation
and
graces
of
the
Servants
of
God
;
nor
with
Ammon
to
pine
away
with
unlawfull
love
:
nor
with
Ahab
to
be
sick
for
the
Vineyard
of
our
neighbour
;
nor
with
Haman
to
fret
at
the
advancement
of
our
enemies
.
Eccl.
7.3
.
hil
.
1.23
.
2
Cor
.
5.3
.
This
will
not
suffer
the
remembrance
of
death
to
be
bitter
unto
us
,
but
rather
make
us
desire
to
be
dissolved
and
to
be
with
Christ
.
Q.
Is
it
sufficient
to
forsake
all
sinne
for
a
time
,
or
in
a
good
moode
onely
?
A.
No
:
but
we
must
renounce
and
strive
against
all
sinne
,
1
Cor
.
5.8
.
and
that
with
great
advisedness
.
To
cast
off
sinne
for
a
time
,
in
a
good
mood
,
by
constraint
,
for
company
sake
,
for
fear
of
shame
and
punishment
,
or
hope
of
profit
or
worldly
preferment
,
is
little
worth
:
such
as
of
conscience
renounce
sinne
,
they
do
in
all
earnestness
,
Phil
.
4.24
.
Esa
.
30.22
.
Neh
.
●0
.
29
.
Hos
.
14
8.
●sal
106.3
.
D●ut
.
19
9.
Jer
.
31.19
.
Psal
.
119
31
,
32.
upon
sober
deliberation
cast
it
away
as
a
ragged
Garment
,
they
be
at
utter
defiance
with
it
,
and
abjure
it
for
ever
:
saying
with
Ephraim
,
What
have
I
to
do
with
Idols
;
[
which
yet
before
had
been
his
glory
,
]
I
am
ashamed
and
blush
,
because
I
beare
the
reproach
of
my
youth
.
But
this
purpose
and
resolution
is
not
builded
upon
their
own
strength
,
as
though
they
had
ability
to
performe
such
a
weighty
Vow
:
but
after
due
consideration
,
what
cause
they
have
so
to
do
,
how
infinitly
they
are
bound
to
God
to
discharge
it
,
by
faith
they
relie
upon
him
for
grace
to
be
made
fit
and
able
to
do
what
they
have
promised
.
Q.
Doth
it
suffice
that
we
disallow
sinne
in
Judgment
,
or
hate
it
in
affection
?
A.
No
;
but
we
must
forego
it
in
practice
also
.
We
must
inwardly
detest
it
,
and
outwardly
abstaine
from
it
.
It
is
the
profession
of
David
,
Psal
.
1●9
.
104.101.128
.
vers
.
Prov
14.16
.
&
16.17
.
Psal
.
119.3
.
I
hate
every
false
way
,
I
have
refrained
my
feet
from
every
false
way
.
The
wise
man
feareth
and
departeth
from
evill
.
It
is
the
note
of
a
righteous
man
,
He
will
do
none
iniquity
.
Indeed
it
must
be
granted
,
that
power
to
depart
from
sinne
with
willingness
,
is
not
obtained
without
much
striving
,
and
that
it
will
cost
many
prayers
to
weaken
corruption
,
and
to
hold
rebellion
under
,
with
much
sighing
and
sorrowing
,
to
see
what
unlikelihoods
there
are
of
subduing
such
unruly
passions
,
through
our
manifold
weaknesses
.
But
what
then
?
Is
it
much
,
if
so
great
a
work
require
our
watching
thereto
and
dilligence
,
when
God
is
pleased
that
it
be
bestowed
that
way
,
and
without
it
no
common
work
will
go
forward
?
Or
is
that
any
just
cause
of
discouragement
to
us
,
to
take
paines
for
great
profit
,
when
we
are
sure
of
it
before
we
go
about
it
?
Q.
Do
Gods
servants
alwaies
prevaile
in
striving
against
evil
,
and
obtaine
that
which
they
seek
thereby
?
A.
As
God
often
helpeth
them
,
that
they
do
overcome
;
so
they
are
oft
overcome
themselves
of
their
affections
,
against
which
they
strive
.
Which
slips
or
defects
they
neither
passe
over
lightly
without
regard
,
nor
be
dismaied
at
and
dejected
above
measure
.
They
are
taught
,
that
they
stand
by
grace
,
not
by
their
own
goodness
,
and
live
by
faith
,
not
by
feeling
,
though
that
be
a
comfortable
thing
:
therefore
they
cast
not
away
their
hope
,
though
corruption
prevaile
for
a
time
.
But
on
the
other
side
they
consider
,
that
their
sinne
displeaseth
God
,
which
raiseth
godly
sorrow
,
and
draweth
them
to
take
better
view
of
their
own
frailty
,
ignorance
,
and
negligence
,
and
confess
the
same
to
God
,
and
take
shame
to
themselves
.
Thus
the
godly
are
neither
careless
of
their
course
,
nor
dismaied
at
their
foiles
;
they
cast
not
away
their
confidence
,
nor
give
place
to
security
:
but
be
incouraged
to
hope
for
pardon
,
and
made
circumspect
to
look
to
their
waies
with
more
diligence
for
the
time
to
come
.
Q.
Do
Gods
Children
then
gaine
by
their
falls
?
A.
Through
the
mercy
of
God
they
gaine
very
much
.
For
First
,
Such
slips
are
very
necessary
to
pull
down
our
pride
,
and
to
give
us
experience
of
our
own
frailty
,
idleness
,
vanity
,
as
also
of
Gods
gracious
working
in
us
,
and
tender
love
over
us
,
which
otherwise
we
should
not
have
had
.
Secondly
,
By
this
meanes
,
that
which
through
ignorance
and
weakness
of
faith
,
they
feared
would
have
separated
them
from
God
,
doth
fasten
them
more
nearly
to
him
,
and
the
sorrow
which
they
conceive
for
a
time
,
is
turned
into
sound
rejoycing
.
The
malice
of
Satan
in
this
case
,
may
fitly
be
compared
to
the
malice
of
a
certain
Souldier
mentioned
in
Stories
,
who
thrusting
his
enemy
into
the
Body
,
with
full
purpose
to
have
killed
him
,
did
thereby
lance
the
Ulcer
which
no
Physician
was
able
to
cure
,
and
let
out
the
corruption
,
that
would
have
cost
him
his
life
.
Q.
Is
it
enough
to
abstaine
from
evill
?
Amos
5.15
.
Psal
.
1.1
,
2.
Isa
.
59.4
.
Jer
.
5.28
.
Ma●
.
3.18
.
Eccl.
9.2
.
Exod
5.3
.
1
Cor
.
11.29.30
.
Num
.
9.13
.
Luk
.
23.30
.
1
Sam
.
15.8.11.26
.
Exo
.
4.24
,
25.
Luc
.
16.19
,
20
,
21.
Ma●
.
25.40.41
Jam
.
1.27
.
Tit
.
2.11
,
●2
.
Esa
.
1.16
.
1
Pet
.
2.1
,
2.
Job
2.2
,
8.
Luk
.
1
5.
Act
10.2
,
3.
Judg
.
5.23
.
&
●
.
5
.
Deut
.
27.26
.
G●l
3.10
.
Esa
.
61.3
.
Psa●
.
80.8
,
14.
●sal
.
52
8.
Jam
.
3.12
.
Jer
.
2.21
.
●●a
.
5.1
.
●●a●
91.13
,
14.
A.
No
:
but
we
must
stand
prepared
and
readily
disposed
to
do
good
as
opportunity
is
offered
.
As
well
the
omission
of
necessary
duties
,
as
the
commission
of
evils
and
enormities
,
may
make
a
man
stand
guilty
of
sinne
in
Gods
sight
,
and
bring
Gods
wrath
down
upon
persons
and
people
.
Not
serving
of
God
,
and
not
sacrificing
is
a
sinne
,
as
well
as
prophane
service
:
yea
,
not
sacrificing
,
as
well
as
the
prophanation
of
a
Sacrament
or
Sacrifice
,
may
bring
pestilence
upon
a
people
.
He
that
observeth
not
the
Passover
in
his
due
time
,
or
that
humbleth
not
his
soul
at
the
solemn
time
of
Fast
,
that
soul
shall
be
cut
off
from
among
his
People
.
It
was
the
not
slaying
of
Agag
,
that
lost
Saul
his
Crown
;
and
the
not
circumcising
of
Moses
his
first
borne
,
that
had
like
to
have
cost
Moses
his
life
.
And
not
the
robbing
onely
,
but
the
not
relieving
and
compassionating
of
the
poor
,
was
the
rich
man
his
ruine
,
and
shall
be
sufficient
matter
to
condemn
many
at
the
last
day
.
It
is
not
the
omission
of
evil
onely
,
but
the
practice
of
Piety
,
Charity
,
Justice
and
Equity
that
God
requireth
of
thee
.
We
are
taught
of
God
,
to
deny
ungodliness
,
and
to
live
soberly
:
We
are
exhorted
,
to
forsake
sinne
,
and
to
embrace
holiness
;
to
lay
aside
maliciousness
and
sinne
,
and
as
new
borne
Babes
,
to
desire
the
sincere
milke
of
the
Word
.
When
a
good
man
is
described
,
usually
the
Scripture
saith
of
him
;
He
escheweth
evil
,
and
feareth
the
Lord
.
Not
onely
they
that
take
part
with
the
enemies
of
God
,
but
such
as
come
not
to
helpe
the
Lord
against
the
Mighty
,
are
subject
to
the
curse
of
Meroz
.
For
there
are
affirmative
as
well
as
negative
Precepts
:
yea
,
as
every
affirmative
includeth
a
negative
,
so
every
negative
hath
an
affirmative
infolded
in
it
:
and
there
is
a
curse
imposed
as
a
Penalty
,
as
well
on
the
breach
of
the
one
,
as
on
the
breach
of
the
other
:
and
the
one
is
as
well
broken
by
the
omission
of
that
that
therein
is
enjoyned
,
as
the
other
by
the
practice
of
that
that
therein
is
inhibited
.
Again
,
Christian
men
are
in
the
Word
of
God
compared
unto
Trees
:
and
those
not
such
as
by
nature
and
kinde
are
unfruitfull
,
and
beare
no
Fruit
,
or
bad
Fruit
;
but
such
as
by
nature
are
fruitfull
,
and
beare
good
,
sweet
,
ripe
Fruit
,
as
Vines
,
Olives
,
Figgs
,
generous
or
Noble
Vines
,
Olives
planted
in
a
fat
Soyle
,
and
such
like
.
Now
in
such
Trees
,
barrennss
or
unfruitfulness
alone
,
is
cause
sufficient
to
set
them
apart
for
fewell
.
And
therefore
not
the
wild
Vine
onely
,
that
beares
sower
Grapes
,
or
the
empty
Vine
that
beares
Fruit
to
it self
,
but
the
barren
Vine
,
Esa
.
5.4
.
Hos
.
10.1
.
Ezek
.
15.2
,
3
,
4.
Luk
.
13
6
,
7.
Mat
.
3.10
.
&
7.19
.
Heb
.
6.7
,
8.
and
the
fruitless
Fig-Tree
,
and
every
Tree
that
either
beareth
not
,
or
beareth
not
good
Fruit
,
is
adjudged
to
the
Fire
.
Moreover
,
Christians
are
the
Lords
Husbandry
,
which
he
continually
watereth
and
dresseth
with
his
Word
and
Spirit
,
of
whom
he
expecteth
good
Fruit
meet
for
him
,
by
whom
they
are
husbanded
.
What
man
would
be
at
cost
and
paines
to
manure
,
till
and
sow
barren
ground
,
that
yeelded
no
increase
?
The
earth
that
bringeth
not
forth
good
Fruit
is
rejected
,
and
nigh
unto
cursing
.
Barrenness
alone
is
cause
sufficient
,
why
the
ground
should
be
cast
forth
and
laid
wast
of
the
Husband-man
:
and
better
acceptance
we
cannot
expect
of
God
,
if
we
continue
barren
and
voide
of
Fruit
.
To
these
may
be
added
,
that
the
Faithfull
are
Branches
of
Christ
,
the
true
and
living
Vine
:
Joh
.
15.1
,
2.
But
every
Branch
that
beareth
not
Fruit
in
him
,
is
cut
off
and
cast
away
.
Will
any
man
suffer
a
fruitless
Tree
to
grow
in
his
Orchard
,
and
trouble
the
ground
?
Joh
.
15.3
,
5.
Sure
we
are
,
the
Branches
that
abide
in
Christ
must
bring
forth
increase
of
Fruit
.
The
Trees
that
are
planted
upon
the
Bankes
of
the
Rivers
of
Life
,
do
bring
forth
new
Fruit
in
their
Moneths
,
never
consuming
Fruites
,
Ezek
.
47.12
.
Apoc
.
22.1
,
2.
Psal
.
1.3
.
Jer
.
17.8
.
even
twelve
manner
of
Fruites
,
twelve
times
a
year
.
Lastly
,
Not
to
do
well
is
to
do
evil
,
not
to
relieve
is
to
kill
,
not
to
give
is
to
rob
.
This
is
evident
by
the
speech
of
our
Saviour
to
the
Scribes
and
Pharisees
;
Is
it
lawful
to
do
good
on
the
Sabboth
daies
,
or
to
do
evil
?
to
save
life
,
or
to
kill
?
Mar.
3.4
.
However
men
may
conceive
that
he
is
a
good
man
that
doth
no
evil
;
it
is
most
certainly
and
undoubtedly
true
on
the
other
side
,
that
he
is
an
evil
man
that
doth
no
good
,
and
he
that
doth
not
good
,
doth
evil
.
Wherefore
let
us
be
exhorted
and
incited
to
a
diligent
practice
of
those
good
duties
that
God
requireth
of
us
;
and
not
content
our selves
with
a
bare
forbearance
of
evil
,
but
to
apply
our selves
to
a
carefull
and
conscionable
performance
of
all
such
religious
Offices
,
as
our
callings
either
generall
or
speciall
,
publique
or
private
exact
of
us
.
For
would
any
of
us
endure
idleness
or
slothfulness
in
our
servants
,
though
never
so
honest
or
innocent
otherwise
?
But
we
are
Gods
servants
,
and
no
more
will
he
endure
the
like
in
us
,
then
we
would
in
them
.
And
therefore
not
onely
the
riotous
and
wastfull
Steward
,
Luk
.
16.1
,
2.
Mat
.
25
,
30.
that
imbezled
his
Masters
goods
,
but
the
idle
and
thriftless
Servant
also
,
that
imployed
not
his
Masters
money
,
shall
be
bound
hand
and
foot
,
and
cast
out
into
utter
darkness
to
his
everlasting
destruction
.
Q.
What
Encouragements
have
we
to
do
good
?
A.
The
Benefits
of
fruitfulness
are
so
many
strong
Motives
hereunto
.
First
,
it
brings
speciall
glory
to
God
.
Herein
is
my
Father
glorified
,
Ioh
15.
●
.
Ioh
.
15.8
.
Col.
1.6
.
that
ye
beare
much
Fruit
.
Secondly
,
It
is
a
sure
testimony
that
we
are
the
Disciples
of
Christ
,
and
have
soundly
received
the
Word
which
bringeth
forth
Fruit
in
them
that
believe
.
Thirdly
,
It
is
the
ground
work
of
true
prosperity
.
Psal
.
1.3
.
Ier
.
17.8
.
Ioh
.
15.16
.
The
Tree
that
beareth
Fruit
in
his
season
,
shall
ever
prosper
.
Fourthly
,
He
that
is
fruitfull
in
good
works
,
is
sure
to
speed
well
when
he
hath
any
suite
to
God
.
Ye
have
not
chosen
me
,
but
I
have
chosen
you
,
and
ordained
you
,
that
you
should
go
and
bring
forth
Fruit
,
and
that
your
Fruit
should
remaine
:
that
whatsoever
ye
shall
aske
of
the
Father
in
my
Name
,
he
may
give
it
you
.
Fifthly
,
The
fruitfull
shall
be
enriched
with
Gods
graces
,
and
the
comforts
of
the
Spirit
.
The
Earth
that
yeeldeth
Herbes
and
Fruites
meet
for
him
by
whom
it
is
husbanded
,
receiveth
blessing
of
God
.
The
Branch
that
beareth
Fruit
shall
be
purged
,
Ioh
.
15.2
.
Ier
.
17.10
.
1
Cor
.
15.58
.
Heb
.
6.10
.
that
it
may
bring
forth
more
Fruit
.
Sixthly
,
Good
works
are
better
riches
then
all
all
earthly
treasures
:
for
they
shall
be
rewarded
in
Heaven
.
God
will
give
to
every
man
according
to
the
Fruit
of
his
waies
.
Q.
But
the
godly
that
endeavour
to
do
good
works
,
expose
themselves
to
many
dangers
,
disgraces
,
and
sorrows
in
this
world
?
A.
If
they
seem
to
lie
open
to
tribulations
,
reproaches
and
griefes
amongst
men
,
they
have
God
to
be
their
buckler
and
defence
,
their
rock
and
salvation
,
their
glory
,
{αβγδ}
Psal
.
3.3
.
&
28.2
.
Tsinnach
is
a
Shield
or
Buckler
,
broad
in
the
higher
part
to
cover
t●
heart
,
and
in
the
lower
,
sharp
like●
a
Sword
b●●●use
the
body
is
lesser
,
and
that
it
might
not
hinder
running
.
Psal
.
5.1
.
Psal
.
35.2
.
Psal
.
91
4.
Psal
.
8
35.
Deut
.
33.29
.
●sal
.
7.10
.
●sal
18.30
.
Prov.
30
5.
●sal
.
33.20
.
●sal
89
18.
Psal
.
119
.
11●
Gen
15.1
.
●sal
.
59.11
.
Psal
.
89.18
.
Psa●
.
84.9
.
v.
1●
.
P●al
.
15.9
,
10
,
11.
Psal
.
28.7
.
Psal
.
46.11
.
Psal
.
37
39.
Psal
.
62.2
,
6
,
7.
Psal
.
59.9
.
Psal
.
144.1
,
2.
Psal
.
71.3
,
7.
&
91.1
,
2
Psal
.
61.2
,
3.4
.
Psal
46.7
.
1
●sal
.
9.9
.
&
32.6
,
7.
Deut
.
32.4
.
Psal
.
118.14
,
15.
Psal
.
62.7
.
Psal
.
3.3
.
Psal
.
27.1
,
2.
Psal
.
●21
.
4
,
5.
and
the
lifter
up
of
their
head
.
God
is
a
good
mans
Shield
of
protection
,
his
piked
Buckler
of
defence
that
cannot
be
pierced
,
his
Shield
that
.
compasseth
him
about
,
and
covereth
him
all
over
,
and
that
for
ever
.
Thou
Lord
wilt
bless
the
righteous
:
with
favour
wilt
thou
compass
him
as
with
a
Shield
.
His
truth
shall
be
thy
Shield
and
Buckler
.
Happy
art
thou
,
O
Israel
:
who
is
like
unto
thee
,
O
people
saved
by
the
Lord
,
the
Shield
of
thy
helpe
!
My
Buckler
is
upon
God
,
who
saveth
the
upright
in
heart
.
He
is
a
Buckler
to
all
them
that
trust
in
him
.
Our
soul
waiteth
upon
the
Lord
;
he
is
our
helpe
and
our
Shield
.
The
Lord
is
our
Shield
,
and
the
holy
One
of
Israel
is
our
King
.
Thou
art
my
hiding
place
and
my
Shield
:
I
hope
in
thy
Word
.
Fear
not
Abraham
,
I
am
thy
Shield
,
and
thy
exceeding
great
reward
.
Scatter
them
by
thy
power
,
and
bring
them
down
,
O
Lord
,
our
Shield
.
The
Lord
is
our
defence
,
or
Shield
,
and
the
holy
One
of
Israel
is
our
King
,
in
whose
favour
our
horn
shall
be
exalted
.
Behold
,
O
God
our
Shield
,
and
look
upon
the
face
of
thine
anointed
.
For
the
Lord
is
a
Sunne
and
Shield
;
the
Lord
will
give
grace
and
glory
.
Ye
that
fear
the
Lord
,
trust
in
the
Lord
:
he
is
their
helpe
and
their
Shield
.
All
which
places
confirme
,
that
God
is
the
Protector
of
them
that
put
confidence
in
him
,
and
fly
unto
him
for
help
.
And
to
the
same
purpose
he
is
said
to
be
their
Defence
,
their
Salvation
,
their
sure
Refuge
,
and
high
Tower
that
cannot
be
approached
unto
.
The
God
of
Jacob
is
our
Refuge
.
He
onely
is
my
Rock
and
Salvation
:
he
is
my
Defence
or
high
Place
,
I
shall
not
greatly
be
moved
.
Because
of
his
strength
will
I
waite
upon
thee
:
for
God
is
my
Defence
Blessed
be
the
Lord
my
strength
or
Rock
,
which
teacheth
my
hands
to
warre
,
and
my
fingers
to
fight
.
My
Goodness
,
and
my
Fortress
,
my
high
Tower
and
my
Deliverer
,
my
Shield
,
and
he
in
whom
I
trust
,
who
subdueth
my
people
under
me
.
The
state
of
the
godly
is
not
naked
and
destitute
as
men
imagine
,
but
well
fortified
and
surely
fenced
;
for
the
Lord
stands
betwixt
them
and
all
dangers
,
till
he
be
pierced
(
which
is
impossible
)
they
cannot
be
hurt
.
As
he
is
the
Protection
of
a
good
man
,
so
is
he
their
glory
,
not
onely
the
matter
of
their
glorying
,
but
the
maintainer
of
their
credit
and
reputation
,
their
dignity
and
worth
.
In
God
is
my
salvation
and
my
glory
.
For
he
will
honour
them
that
honour
him
.
And
is
the
lifter
up
of
their
heads
;
if
they
be
in
heaviness
he
will
restore
comfort
unto
them
;
if
in
disgrace
,
he
will
exalt
them
to
honour
.
What
should
the
godly
fear
,
that
have
such
a
Protector
and
Defender
,
against
whom
no
power
of
man
can
prevaile
?
whose
wisdome
is
unsearchable
,
power
unressistable
,
and
goodness
unmeasurable
.
They
walk
in
safety
,
and
sleep
securely
,
that
have
God
for
their
Keeper
.
No
evil
can
reach
them
that
lie
under
the
shadow
of
the
Lords
Wings
.
Q.
Is
it
sufficient
that
a
man
do
some
good
works
outwardly
?
1
Chro
.
28.8
.
A.
No
:
but
we
must
seek
and
keep
the
Commandements
of
God
with
the
whole
man
,
and
all
powers
of
soul
and
body
continually
.
For
God
is
the
Former
,
Preserver
,
Glorifier
of
soul
and
body
,
and
is
to
be
honoured
in
soul
and
body
,
according
to
their
severall
faculties
,
from
whence
the
Operations
do
arise
.
CHAP.
II
.
Of
the
first
Operation
of
Man
,
viz.
Knowledge
or
Understanding
.
What
Knowledge
is
.
The
end
of
Spirituall
Knowledge
.
The
Sinnes
contrary
thereunto
,
that
are
to
be
avoided
,
and
the
Meanes
by
which
True
Knowledge
is
to
be
obtained
.
Question
,
WHat
is
the
first
Operation
of
man
?
A.
Knowledge
or
Understanding
,
wherewith
the
minde
is
delighted
and
perfected
.
Psal
.
100.3
.
Prov.
2.9
.
Prov.
7.3
,
4.
Iob
22.21
,
22.
Rom
.
2.17
,
18.
Eph.
5.17
.
Rom
.
2.17
,
18.
Psa●
.
139
14.
P●al
.
111
2.
Quālibet
actio
m●xime
perficitur
circa
suum
p●rfectissimum
objectum
.
Psal
78
,
7.
Col
2.1
,
2.
Col.
1.9
,
10
,
11.
Rom
.
15.14
.
2
Pet
3.18
.
Deu
.
29.29
.
1
King
.
3.9
.
Prov.
27.23
.
And
thus
man
is
to
exercise
himself
in
the
knowledge
of
Divine
Truths
,
made
known
for
our
direction
and
comfort
.
First
,
The
knowledge
of
God
in
Christ
,
his
will
,
and
works
,
is
with
all
care
and
diligence
to
be
sought
after
.
Acquaint
now
thy self
with
him
,
and
be
at
peace
:
thereby
good
shall
come
unto
thee
.
Receive
,
I
pray
thee
,
the
law
from
his
mouth
,
and
lay
up
his
words
in
thy
heart
.
The
works
of
the
Lord
are
great
,
sought
out
of
all
them
that
have
pleasure
therein
.
This
knowledge
is
the
perfection
of
the
minde
,
the
ground
of
confidence
,
the
beginner
of
sound
comfort
and
refreshing
.
This
Paul
prayeth
for
in
behalf
of
his
Colossians
,
That
they
may
be
filled
with
the
knowledge
of
God
,
the
spirits
of
their
minds
being
opened
to
look
toward
him
.
Even
as
our
Im●ge
in
the
glass
doth
look
toward
us
,
from
whom
it
is
reflected
:
so
God
his
Image
in
us
doth
make
the
eyes
of
our
minde
view
him
,
the
Author
of
it
in
us
.
But
men
must
not
curiously
prie
into
needless
matters
that
pertaine
not
to
them
,
nor
search
into
that
which
is
not
revealed
.
Secret
things
belong
unto
God
,
but
things
revealed
to
us
and
to
our
Children
.
Secondly
,
The
knowledge
of
things
belonging
to
our
state
and
vocation
is
not
to
be
neglected
:
for
hereby
we
are
fitted
the
better
to
glorifie
God
in
our
standing
.
Be
thou
diligent
to
know
the
state
of
thy
Flock
.
Q.
What
is
the
end
of
Knowledge
?
A.
The
end
of
spirituall
knowledge
is
,
First
,
Communion
and
fellowship
with
God
in
Jesus
Christ
.
1
Joh
.
1.3
.
That
which
we
have
seen
and
heard
,
declare
we
unto
you
,
that
ye
also
may
have
fellowship
with
us
,
and
truly
our
fellowship
is
with
the
Father
,
and
with
his
Sonne
Jesus
Christ
.
Ignorance
doth
estrange
us
from
God
,
and
knowledge
doth
acquaint
us
with
him
.
As
the
eye
becometh
one
with
that
which
it
seeth
,
and
is
after
a
sort
in
that
light
it
beholdeth
:
so
are
we
by
the
Vision
of
God
,
which
is
begun
in
us
,
one
with
him
,
and
in
him
.
Secondly
,
Practice
and
obedience
,
is
another
end
of
knowledge
.
Knowledge
is
the
Usher
and
Guide
of
Practice
;
and
Practice
the
perfection
of
Knowledge
.
Keckerin
Phys
.
lib
.
4.
cap
.
4.
define
intell
.
6.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
,
Joh
.
13.17
.
Hereby
we
know
that
we
know
him
,
if
we
keep
his
Commandements
,
1
Joh
2.3
.
For
Gods
scope
in
giving
his
Law
,
was
not
to
make
triall
of
mens
wits
,
who
could
sharpliest
conceive
;
nor
of
their
memories
,
who
could
most
faithfully
retaine
;
Iob
28.28
.
nor
of
their
eloquence
,
who
could
most
neatly
discourse
;
but
of
their
hearts
,
who
would
most
obediently
submit
unto
them
.
The
Herbs
,
Plants
,
Ier
.
22.16
.
Starres
were
made
for
use
,
not
meerly
for
sight
,
onely
to
shew
a
glorious
outside
Man
was
not
created
to
know
onely
,
but
to
work
according
to
Knowledge
.
Some
Sciences
,
in
comparison
of
others
more
operative
,
are
tearmed
speculative
,
but
there
is
not
one
of
these
,
whose
speculation
tends
and
ends
not
in
some
operation
,
by
which
man
is
profited
,
and
God
is
honoured
.
This
is
most
true
of
Divinity
,
the
Science
of
Sciences
,
whereby
we
are
made
wise
unto
salvation
,
throughly
furnished
unto
every
good
work
.
The
Law
was
given
that
we
might
obey
it
:
the
Precepts
are
best
learned
,
when
most
circumspectly
practised
.
Practice
promotes
the
glory
of
God
.
Ier
.
●3
.
15
.
Deut
.
4.1
.
For
admirable
gifts
of
Science
,
Learning
,
and
Memory
,
men
may
admire
thee
:
but
they
give
God
thanks
only
for
the
good
they
receive
from
thee
.
The
Sunne
it self
if
it
did
not
shine
and
give
warmth
unto
the
creatures
,
were
the
glorious
hue
of
it
ten
times
more
then
it
is
,
none
would
half
so
much
bless
God
for
it
.
The
men
for
whom
our
heavenly
Father
is
glorified
,
Mat
.
5.16
.
are
such
,
whose
works
shine
before
men
,
who
warmeth
the
loynes
of
the
poor
.
Who
commends
a
School-master
,
whose
Scholars
can
say
and
understand
their
Rules
,
but
speak
not
,
write
not
any
good
stiles
by
them
?
Who
praiseth
a
Captaine
,
whose
Souldiers
can
skill
of
Military
tearmes
and
orders
,
unless
their
acts
and
exploits
of
warre
be
suitable
?
For
such
men
as
joyne
practice
with
knowledge
,
God
is
blessed
of
them
,
and
such
men
shall
be
blessed
of
God
in
their
deeds
.
As
the
more
knowing
,
without
doing
,
shall
procure
the
more
stripes
,
because
God
for
them
is
the
more
blasphemed
:
So
the
more
doing
,
with
knowing
,
shall
have
double
honour
,
because
God
was
doubly
honoured
in
them
.
Some
luscious
delight
there
is
in
studying
good
Books
,
ruminating
on
good
notions
,
not
unlike
that
which
is
in
tasting
and
swallowing
sweet
Meates
:
but
all
the
benefit
is
in
the
strength
and
nourishment
it
breedeth
after
concoction
,
when
thoughts
breed
works
,
and
studies
turn
into
manners
.
All
discourses
of
faith
and
hope
,
are
but
drie
things
,
in
comparison
of
the
acts
and
practice
of
them
,
which
are
sweet
and
delicate
above
the
Honey
and
the
Honey-combe
.
What
profits
it
to
know
the
measure
,
price
,
goodness
of
Land
,
when
thou
hast
nothing
in
Possession
or
Title
belonging
unto
thee
?
Liveless
knowledge
is
a
very
dull
commodity
,
that
may
be
carried
with
wearisomeness
,
cannot
be
vented
with
profit
.
Of
all
men
they
are
fools
,
that
bend
their
studies
to
Divinity
,
not
intending
to
be
doers
,
as
well
as
Students
and
Preachers
;
not
much
wiser
,
such
as
will
be
Professors
of
Religion
,
Mat
.
7.26
,
27.
and
not
practitioners
.
He
that
heareth
the
Word
and
doeth
it
not
[
is
compared
by
Christ
]
to
a
foolish
man
,
that
built
his
house
upon
the
Sand
,
which
is
easily
overturned
with
every
blast
of
winde
.
As
the
praise
,
so
the
pleasure
of
vertue
consisteth
in
action
.
What
profiteth
wit
or
other
naturall
parts
,
if
not
used
aright
?
What
comfort
can
the
Traveller
take
in
his
knowledge
of
the
way
,
if
himself
go
in
the
clean
contrary
path
?
The
practice
and
use
of
all
operative
Arts
is
all
in
all
;
in
Divinity
the
chief
of
all
.
Search
the
Scriptures
,
and
see
,
if
any
Covenants
or
Grants
be
made
to
knowing
,
and
not
all
to
the
practisers
of
Gods
Commandements
.
Rom
.
2.7
.
To
him
that
doth
ill
,
shall
be
tribulation
and
anguish
to
every
soul
of
Jew
and
Gentile
:
to
him
that
doth
well
shall
be
honour
and
peace
,
upon
all
the
Israel
of
God
.
The
comfort
of
practice
is
great
to
the
doer
himself
,
the
profit
much
to
others
.
A
speechless
life
hath
more
life
in
it
to
winne
others
,
then
a
liveless
speech
.
Good
works
are
invincible
Arguments
,
the
only
Miracles
of
these
Times
,
to
confirme
Doctrine
,
and
make
entrance
for
it
into
the
heart
.
An
Archer
puts
not
more
force
into
an
Arrow
he
shoots
,
then
the
life
of
the
speaker
into
his
speech
.
The
disordered
life
of
the
Physician
,
doth
much
discredit
his
Prescriptions
of
diet
;
few
will
care
to
observe
the
Rules
which
he
breaks
without
regard
.
The
most
forcible
perswasion
is
,
As
ye
see
me
do
,
so
do
ye
.
The
Martyr
that
answered
Bonner
,
My
Lord
,
I
cannot
dispute
,
but
I
can
die
for
the
truth
,
moved
the
spectators
as
much
,
as
many
learned
discourses
.
By
godliness
of
life
Peter
would
have
Christians
winne
their
Neighbours
;
and
Wives
their
Husbands
,
and
Servants
their
Masters
.
Arguments
are
dark
if
good
life
put
not
lustre
and
light
into
them
.
Perswasions
are
weak
,
if
holiness
make
not
entrance
for
them
.
Words
are
but
wind
,
and
vanish
into
the
wind
,
leaving
no
print
or
impression
,
more
then
a
Ship
in
the
Sea
,
in
comparison
of
actions
which
men
marke
and
take
notice
of
.
Most
men
are
like
Sheep
,
easier
following
example
,
then
driven
or
led
by
Precepts
and
Rules
.
1
Pet
.
2.12
.
&
3.1
.
In
matters
of
this
life
we
hearken
to
them
that
can
speak
by
experience
,
and
have
made
good
proof
with
happy
successe
,
of
that
which
they
counsell
or
advise
.
The
innocency
of
the
Saints
with
their
patient
sufferings
of
most
cruel
torments
for
the
truth
,
forced
many
to
like
of
and
embrace
that
heavenly
Religion
.
Good
life
and
holy
conversation
addeth
weight
to
admonitions
,
forceth
liking
of
the
truth
,
convinceth
the
conscience
of
the
obstinate
that
will
not
conforme
himself
to
the
good
example
that
is
set
before
him
.
It
is
unbeseeming
for
a
coward
to
commend
fortitude
,
or
the
luxurious
to
praise
chastity
.
The
legges
of
the
lame
are
not
equall
:
so
is
a
Parable
in
the
mouth
of
fools
.
Prov.
28.7
.
Esa
.
29.13
.
The
pace
of
the
lame
is
deformed
,
so
is
gracious
speech
in
a
foule
mouth
[
or
from
a
prophane
heart
.
Prov.
28.9
.
]
Excellent
Communication
in
the
mouth
of
an
ungodly
man
,
is
hurtfull
both
to
himself
and
others
.
As
a
thorn
standing
up
in
the
hand
of
a
drunkard
;
so
is
a
Parable
in
the
mouthes
of
fools
.
Let
us
therefore
affect
goodness
above
cunning
:
for
that
is
a
good
signe
,
and
a
good
help
and
step
to
be
such
an
one
,
especially
when
this
desire
breeds
Prayer
for
power
to
do
,
knowing
that
without
Christ
,
we
can
do
just
nothing
.
And
as
helps
of
Practice
,
First
,
acknowledge
thine
own
disability
,
or
rather
deadness
to
every
good
work
,
and
commend
thy self
to
the
work
of
his
grace
,
for
the
will
and
the
deed
,
intreating
him
not
only
to
regenerate
thee
,
and
give
thee
new
principles
of
motion
,
but
to
renew
his
inspiration
upon
every
new
act
of
thine
,
that
by
Christ
,
or
rather
Christ
in
and
by
thee
,
may
do
all
things
.
Pray
,
as
if
thou
hadst
no
will
;
Vow
,
as
if
there
were
no
grace
;
that
is
,
seriously
both
.
Secondly
,
In
the
u
e
of
all
meanes
of
Practice
,
pray
and
desire
thou
maist
light
upon
profitable
and
pertinent
matter
,
Books
and
Sermons
.
No
meanes
ordinarily
will
do
thee
good
,
unless
thou
go
with
a
mind
to
be
bettered
by
them
.
Thirdly
,
In
the
use
of
these
,
attend
to
thy self
as
well
as
to
the
matter
:
have
one
eye
and
ear
fixed
on
what
is
said
,
another
on
thy self
.
Lay
thy self
to
the
Rule
,
and
say
,
What
is
this
to
me
?
how
do
I
and
that
agree
?
Look
thy
face
in
the
glass
,
and
take
notice
what
thou
art
,
what
thou
oughtest
to
be
.
Aske
thy
heart
,
how
do
I
practice
this
?
How
doth
this
reprove
me
?
What
comfort
may
I
take
by
such
promises
?
How
am
I
to
make
use
of
these
things
in
my
daily
business
and
occasions
of
life
?
When
thou
art
well
perswaded
to
do
any
thing
,
resolve
throughly
to
do
it
;
and
when
resolved
,
dispatch
and
execute
it
speedily
.
Fourthly
,
After
the
Sermon
is
ended
or
the
Chapter
read
,
meditate
upon
it
till
it
be
made
thine
own
.
After
reading
or
hearing
,
do
as
men
do
after
dinner
;
sit
a
while
,
concoct
it
,
digest
it
,
and
after
draw
it
out
into
practice
.
A
Doctrine
is
never
well
heard
,
till
it
be
stamped
upon
the
heart
,
and
expressed
in
life
;
So
do
such
as
learn
Musick
or
Writing
,
they
play
over
their
Lesson
,
write
after
their
Copy
.
Fifthly
,
In
all
thy
talke
,
discourses
and
counsels
to
others
,
look
first
to
thy self
,
and
labour
to
possess
what
thou
exhortest
,
teachest
,
commendest
to
the
Saints
.
That
wise
man
is
fool
,
that
is
not
wise
for
himself
.
Each
man
is
desirous
to
reap
the
fruit
of
his
own
wisdome
or
skill
:
To
counsell
another
to
the
Good
,
that
thou
regardest
not
,
is
most
egregious
madness
.
Sixthly
,
Take
daily
accounts
of
thy self
,
as
Masters
of
their
Journey-men
and
Apprentices
.
Aske
of
thy
conscience
,
what
good
thou
hast
done
?
How
thou
thrivest
in
grace
?
What
proceedings
thou
hast
made
?
What
thou
hast
gained
by
the
exercises
of
Religion
?
Seventhly
,
Where
thou
shalt
take
thy self
tardy
in
any
matter
,
labour
to
be
affected
with
it
in
good
earnest
,
and
humble
thy self
before
God
for
it
heartily
.
Hearty
confession
is
the
way
to
reformation
:
for
sinne
will
be
gone
when
it
cannot
rest
quietly
in
the
bosome
:
a
grim
look
will
not
dash
it
out
of
countenance
,
so
it
may
finde
entertainment
;
but
when
it
is
daily
drawn
forth
and
accused
before
the
Throne
of
grace
,
it
will
not
dare
to
shew
the
face
.
Q.
What
are
the
Sinnes
contrary
to
this
,
that
must
be
shunned
?
A.
1.
Ignorance
of
God
,
his
will
and
waies
.
How
can
he
serve
God
with
the
whole
man
,
Gal
.
4.1
.
Eph.
4.18
.
1
Pet
.
1.14
.
whose
eyes
are
not
opened
to
see
what
God
requireth
of
him
?
who
is
not
acquainted
with
his
excellency
,
nor
desirous
to
be
informed
of
his
mind
and
pleasure
?
This
is
a
sinne
to
be
lamented
and
amended
.
If
our
eyes
were
sore
,
blood-shot
,
(
our
eyes
wherewith
we
see
but
one
another
,
creatures
like
our selves
)
we
would
seek
out
for
them
,
and
wash
with
strong
smarting
waters
,
but
we
would
restore
them
:
and
shall
we
not
seek
to
God
in
Christ
,
to
restore
the
sight
of
our
spirit
,
wherewith
we
may
see
him
,
and
the
things
of
our
peace
within
the
Vaile
,
even
in
the
Heavens
.
2.
Dulness
;
when
through
sloth
,
passion
and
idleness
we
have
made
our selves
unable
to
conceive
of
the
truth
,
which
is
taught
and
might
be
comprehended
,
if
we
would
stirre
up
our selves
,
and
keep
the
heart
in
order
.
Perceive
ye
not
yet
,
neither
understand
?
Have
ye
your
hearts
yet
hardened
,
Mar.
8.17
,
18.
Having
eyes
;
see
ye
not
?
and
having
eares
,
hear
ye
not
?
O
fools
and
slow
of
heart
to
believe
all
things
that
the
Prophets
have
spoken
,
Luk
.
24.25
.
3.
Negligence
,
when
we
let
pass
what
is
taught
without
observation
,
and
regard
not
what
God
doth
for
us
in
all
estates
.
We
are
like
Infants
in
a
manner
new
borne
:
they
are
kept
by
the
loving
Parent
from
fire
and
water
;
they
are
fed
,
laid
to
sleep
,
made
ready
,
unready
,
shifted
in
their
shapes
,
but
they
know
not
who
doth
all
this
for
them
:
So
doth
our
heavenly
Father
by
us
in
Christ
,
but
(
he
knoweth
)
little
understanding
have
we
of
him
.
The
Lord
readeth
us
many
a
Lecture
in
the
Ministery
of
the
Word
,
and
Government
of
the
world
:
but
like
Trivant-like
Scholars
,
we
have
our
mindes
occupied
about
other
matters
,
all
the
while
,
or
as
soon
as
it
is
done
we
cast
away
our
Books
,
and
never
regard
it
after
.
4.
Curiosity
,
which
is
a
preposterous
desire
to
pry
into
things
not
revealed
,
or
to
know
things
needless
or
not
pertaining
to
us
.
Secret
things
belong
to
God
,
but
things
revealed
,
to
us
and
to
our
Children
,
Act.
1.6
.
1
Tim
.
1.4
.
Deut
.
29.29
.
When
Peter
would
faine
know
what
should
become
of
John
,
our
Saviour
reprehends
him
thus
:
If
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
follow
thou
me
,
Joh
.
21.22
.
5.
Presumption
:
when
men
being
rashly
puffed
up
of
their
vaine
minde
,
1
Tim
.
1.7
.
Joh
.
7.27
.
1
Tim
.
6.4
.
Rev.
3.17
.
do
fondly
imagine
that
they
know
all
things
,
when
they
know
nothing
,
as
they
ought
to
do
.
Thou
sayest
I
am
rich
,
and
increased
with
goods
,
and
have
need
of
nothing
:
and
knowest
not
that
thou
art
wretched
,
and
miserable
,
and
poor
,
and
blind
,
and
naked
.
6.
Erroneous
and
perverse
conceits
of
God
,
Prov.
1.22
.
Vis
.
Merc
.
in
bunc
.
loc
.
Clever
in
Prov.
1.22
.
his
will
and
waies
,
are
opposed
to
knowledge
.
How
long
ye
simple
ones
,
will
ye
love
simplicity
?
And
ye
scorners
delight
in
scorning
,
and
fools
hate
knowledge
.
7.
Vaine
knowledge
that
swimmes
in
the
braine
,
and
vanisheth
in
discourse
:
but
is
not
planted
in
the
heart
,
appeareth
not
in
practice
.
My
people
is
foolish
,
they
have
not
known
me
,
they
are
foolish
Children
,
and
they
have
none
understanding
,
Jer
4.22
.
They
are
wise
to
do
evill
,
but
to
do
well
they
have
no
knowledge
,
Judg
.
2.10
.
8.
Unwillingness
to
be
acquainted
with
the
knowledge
of
divers
things
contained
in
the
Word
;
as
of
Temperance
,
Justice
,
and
the
last
Judgment
.
Q.
By
what
Meanes
is
true
Knowledge
to
be
obtained
?
A.
First
,
The
impediments
which
hinder
the
knowledge
of
the
truth
,
must
be
removed
:
and
these
are
;
1.
Inordinate
passions
,
as
envy
,
anger
,
hatred
,
&c.
for
,
these
corrupt
and
trouble
the
eye
of
reason
and
faith
,
that
it
cannot
rightly
discerne
the
object
presented
.
2.
False
prejudice
,
for
this
is
as
a
coloured
spectacle
,
through
which
whatsoever
we
behold
,
appeareth
to
be
of
the
same
colour
,
2
Tim
.
6.4
.
be
it
green
,
red
,
or
the
like
.
3.
Ambition
,
which
makes
men
think
it
some
track
to
their
credit
or
reputation
,
if
they
give
place
to
the
truth
,
and
confess
their
errour
.
Jam
.
1
:
19.
4.
Love
of
contention
and
contradicting
others
,
which
causeth
men
to
seek
victory
more
then
truth
.
5.
Fear
of
losing
those
good
things
which
we
possesse
,
and
bringing
upon
our selves
those
evil●
and
dangers
which
by
the
vitiousness
of
men
,
are
wont
to
follow
the
profession
of
the
Truth
.
6.
Pertinacy
in
defending
the
opinions
which
heretofore
we
have
taken
up
,
or
received
from
others
.
Secondly
,
The
meanes
whereby
the
truth
is
obtained
,
must
be
used
with
diligence
and
constancy
.
And
they
are
,
1.
Diligent
and
attentive
reading
and
hearing
of
the
holy
Scriptures
,
and
other
good
,
sound
,
approved
Authours
.
2.
Earnest
imploring
of
the
aide
,
assistance
and
helpe
of
God
.
Psal
.
119.18
.
Vers
.
169.
We
must
take
notice
of
our
spirituall
blindness
,
and
come
unto
him
who
selleth
the
eye-salve
,
who
hath
the
Spirit
of
illumination
,
who
openeth
the
eyes
of
the
blind
;
and
cry
unto
him
for
mercy
.
3.
Ardent
desire
and
study
to
learn
the
truth
of
others
,
and
to
search
it
out
by
industry
and
paines
.
The
instruction
of
the
Teacher
,
without
paines
and
diligence
in
the
Learner
,
is
not
effectuall
for
the
gaining
of
sound
knowledge
.
The
preaching
of
the
Word
cannot
make
men
skilfull
in
spirituall
things
,
unless
their
be
added
desire
to
learn
those
things
,
which
be
propounded
in
the
Word
of
God
.
These
two
are
partiall
causes
of
knowledge
,
which
must
both
concurre
to
the
producing
of
that
effect
.
CHAP.
III
.
Of
the
Second
Operation
of
Man
,
viz.
Memory
.
Wherein
it
consists
.
Upon
what
things
the
Memories
of
the
godly
are
to
be
exercised
.
What
it
is
to
remember
things
after
an
holy
manner
,
with
the
Benefits
of
such
a
Remembrance
.
The
course
to
be
taken
for
the
obtaining
an
holy
Memory
.
And
what
the
Sinnes
,
that
are
opposite
thereunto
,
which
m●st
be
shunned
.
Question
,
WHat
is
a
Second
Operation
of
man
?
A.
Memory
or
remembrance
,
whereby
we
keep
things
known
,
Nihil
prodesse
potest
homini
innatam
esse
re●
percipiendae
potestatem
,
nifi
haberet
etiam
ejusdem
retinendae
facultatem
.
Vis
memorativa
pendeta
virtute
formatrice
imaginum
in
mente
.
Bonus
&
accuratus
intellector
facit
felicem
memoratorem
.
Verbaque
praevisam
rem
non
invita
sequentur
.
or
call
to
mind
what
we
had
forgotten
.
As
in
all
things
the
force
of
conserving
doth
depend
upon
the
force
of
getting
and
laying
up
:
so
also
in
man
the
force
of
keeping
doth
wholly
depend
of
the
force
of
forming
and
judging
that
Image
,
which
ought
to
be
conserved
:
and
therefore
the
memory
is
never
happy
,
where
there
hath
not
gone
before
a
good
understanding
.
If
things
be
not
laid
up
well
in
the
Chest
,
they
can
never
be
kept
well
in
the
Chest
.
He
can
never
have
an
happy
memory
,
who
hath
not
a
good
understanding
.
It
is
a
good
part
of
memory
,
to
understand
the
matter
throughly
,
distinctly
,
explicitely
;
then
order
causeth
that
what
hath
once
overslipped
,
to
be
easily
recalled
.
Memory
standeth
specially
in
three
things
;
Understanding
,
Order
,
Care
.
In
order
of
nature
memory
of
words
,
doth
depend
upon
memory
of
the
things
:
and
they
do
happily
remember
words
,
and
the
propriety
which
is
in
severall
words
,
who
have
obtained
the
understanding
of
the
things
,
and
by
the
things
do
commit
the
words
to
memory
.
The
memory
of
things
is
conserved
and
strengthened
by
the
same
meanes
,
or
places
by
which
the
knowledge
of
things
is
obtained
:
for
memory
doth
answer
unto
and
depend
upon
the
understanding
.
He
that
excelleth
with
a
wit
explicative
and
probative
,
he
doth
happily
call
to
remembrance
things
forgotten
,
and
that
speedily
and
upon
every
light
occasion
.
And
this
is
done
by
the
essentiall
vertue
of
order
,
which
by
it
own
nature
doth
further
remembrance
,
as
light
of
it self
is
visible
,
and
needs
not
to
be
enlightened
of
any
other
thing
.
The
causes
of
remembrance
of
things
forgotten
;
are
,
First
,
Diligent
disquisition
made
by
the
causes
,
effects
,
adjuncts
,
and
reasonings
from
one
thing
to
another
.
Secondly
,
Restauration
or
recovery
of
the
conceit
of
the
thing
formerly
understood
,
which
before
was
lost
,
or
at
least
obscured
.
The
furtherance
of
it
is
consideration
of
the
circumstances
,
specially
of
the
time
past
,
wherein
we
know
or
apprehended
such
a
thing
as
we
desire
to
call
to
remembrance
.
Q
How
are
the
Memories
of
the
godly
to
be
exercised
?
Deut
.
11.18
.
&
6.6
.
Luk
.
2.19
,
51.
De
t
.
24
.
1●
.
Heb
.
2.1
.
Deut
.
32.7
.
Psal
.
36
1.
P●ov
.
3.1
.
1
Thes
.
3.6
.
1
Cor
.
11.2
.
A.
In
the
holy
and
safe
keeping
and
recalling
of
what
we
know
concerning
God
,
his
Law
,
Works
and
Ordinances
;
our
own
sinnes
,
frailties
,
wants
and
infirmities
;
the
distress
,
misery
,
and
prosperity
of
Gods
Church
,
and
such
like
,
that
it
be
in
readiness
for
use
as
occasion
and
opportunity
requireth
.
It
shall
be
unto
you
for
a
fringe
,
that
ye
may
look
upon
it
,
and
remember
all
the
Commandements
of
the
Lord
,
and
do
them
,
Numb
.
15.3940
.
Let
thy
heart
retain
my
words
:
keep
my
Commandoments
and
live
.
Get
Wisdome
,
get
understanding
,
for
get
it
not
,
Prov.
4
4
,
5.
Wise
men
lay
up
knowledge
,
Prov.
10.14
.
&
2.1
.
&
7.1
.
I
will
not
forget
thy
Word
,
Psal
.
119.16
.
We
will
remember
thy
love
more
then
Wine
,
Cant
.
1.4
.
I
will
remember
the
loving
kindness
of
the
Lord
,
Esa
.
63.7
.
I
will
remember
the
Works
of
the
Lord
:
surely
I
will
remember
the
Wonders
of
old
,
Psal
.
77.11
.
Remember
this
day
,
in
which
ye
came
out
of
Aegypt
,
out
of
the
house
of
bondage
,
Exo
.
13.3
.
Remember
and
forget
not
,
how
thou
provokedst
the
Lord
thy
God
to
wrath
in
the
Wilderness
,
Deut
.
9
7.
Thou
shalt
remember
that
thou
wast
a
bondman
in
Aegypt
,
Deut
.
16.12
.
Remember
what
the
Lord
thy
God
did
unto
Miriam
by
the
way
,
Deut
.
24.9
.
By
the
Rivers
of
Babylon
,
there
we
sate
down
,
ye
we
wept
:
when
we
remembred
Sion
,
Psal
.
137.1
,
5
,
6.
Remember
the
words
of
the
Lord
Jesus
,
how
he
said
,
It
is
a
more
blessed
thing
to
give
then
to
receive
,
Act.
20.35
.
Remember
them
that
are
in
bonds
,
as
bound
with
them
,
Heb
.
13.3
.
By
these
and
such
like
passages
of
holy
writ
,
we
learn
,
what
things
are
specially
to
be
carried
in
minde
of
them
that
intend
to
live
godly
.
Q.
What
is
it
to
remember
these
things
after
an
holy
manner
?
A.
1.
To
minde
them
in
season
when
fit
occasion
and
opportunity
is
offered
.
2.
So
to
remember
them
,
as
to
be
affected
with
them
according
to
the
nature
of
the
thing
it self
,
and
condition
of
the
time
.
To
remember
the
Law
as
to
obey
it
;
to
remember
God
,
is
to
trust
in
him
,
to
walke
before
him
in
truth
and
uprightness
;
to
remember
his
Judgments
,
is
to
fear
and
stand
in
awe
of
his
Highness
;
To
remember
Sion
in
heaviness
,
is
to
sorrow
with
her
,
and
to
commend
her
state
unto
God
.
Q.
What
is
the
Profit
or
Benefit
of
this
Remembrance
?
A.
1.
It
withdraweth
the
heart
from
carnall
confidence
,
be
the
present
aide
or
strength
never
so
great
,
and
raiseth
it
in
confidence
against
fears
,
be
the
danger
in
likelihood
never
so
apparent
.
Some
trust
in
Chariots
,
and
some
in
Horses
:
but
we
will
remember
the
Name
of
the
Lord
,
Psal
.
20.7
.
If
thou
shalt
say
in
thy
heart
,
These
Nations
are
more
then
I
,
how
can
I
dispossess
them
?
Thou
shalt
not
be
afraid
of
them
,
but
shalt
remember
,
what
the
Lord
thy
God
did
unto
Pharaoh
,
and
unto
all
Aegypt
,
Deut
.
7.17
,
18.
2.
The
safe
keeping
of
what
we
know
,
is
the
best
meanes
to
increase
and
grow
rich
in
spirituall
understanding
.
Christ
is
the
onely
Alchimist
.
Men
of
small
gettings
grow
to
great
substance
by
continuall
saving
,
holding
together
what
they
have
gotten
,
and
adding
somewhat
to
it
daily
.
Should
one
have
never
so
great
takings
,
if
one
should
filch
out
his
gaine
as
it
came
in
he
should
never
increase
in
substance
.
If
men
spend
as
they
get
,
let
the
Sea
of
wealth
flow
in
upon
them
,
yet
they
shall
never
have
but
from
hand
to
mouth
:
So
it
is
with
Christians
that
hear
much
,
lay
up
nothing
,
they
cannot
thrive
in
grace
or
knowledge
:
but
who
so
keepeth
what
he
hath
received
,
and
addeth
somewhat
to
his
former
store
,
he
shall
increase
abundantly
.
3.
The
remembrance
of
God
and
his
works
doth
sweetly
sustaine
and
refresh
the
soul
in
bitter
agonies
and
inward
distresses
.
I
remembred
God
,
and
was
humbled
:
I
have
considered
the
daies
of
old
,
the
years
of
ancient
times
.
Psal
.
77.3
,
5
,
6.
Ver
.
10.11
.
Psal
.
143.4
,
5.
Psal
.
119.52
.
I
call
to
remembrance
my
Song
in
the
night
.
I
will
remember
the
years
of
the
right
hand
of
the
most
High
.
My
heart
within
me
is
dessolate
;
I
remember
the
daies
of
old
.
4.
Serious
remembrance
of
God
,
his
Word
,
and
Works
;
of
our
sinnes
,
and
the
temptations
of
his
Church
,
is
of
speciall
use
to
keep
the
heart
in
an
heavenly
tenderness
,
and
holy
disposition
to
free
and
willing
obedience
,
and
fitteth
the
heart
to
mourne
,
pray
,
praise
unfainedly
.
Psal
.
119.
It
causeth
departure
from
iniquity
,
keepeth
in
awe
of
the
Commandements
of
the
most
High
,
[
and
driveth
unto
God
at
all
times
to
seek
refuge
,
and
rest
under
the
shadow
of
his
wings
.
]
5.
The
mercy
of
the
Lord
is
from
everlasting
to
everlasting
,
to
such
as
keep
his
Covenant
,
and
to
those
that
remember
his
Commandements
to
do
them
,
Psal
.
103.17
,
18.
Q.
What
course
should
be
taken
to
obtain
an
holy
Memory
?
A.
1.
Boisterous
passions
and
ungodly
lusts
must
be
subdued
and
brought
into
subjection
:
as
anger
,
fear
,
immoderate
shame
,
&c.
Envy
,
covetousness
,
pleasure
,
&c.
for
the
truth
cannot
make
impression
in
a
distempered
heart
,
no
more
then
the
face
can
cause
reflection
in
troubled
waters
.
Besides
,
as
with
a
sponge
men
blot
out
what
they
have
written
in
Tables
,
so
doth
passion
what
is
engraven
in
the
understanding
.
2.
Things
that
we
would
keep
sure
,
must
distinctly
,
soundly
,
explicitely
be
understood
.
Mens
distincta
melius
apprehendit
,
quam
confusa
.
Prompta
recordatio
,
a
perfectam
rerum
memorandarum
intellectione
,
magná
exparte
provenit
.
Methodus
catena
memoriae
.
Good
Lessons
do
easily
fall
from
us
,
because
we
leave
off
to
study
them
before
we
well
conceive
the
truth
:
whereas
if
we
would
dwell
longer
in
the
search
of
what
we
slightly
apprehend
,
we
should
the
better
keep
what
we
have
found
,
and
recall
it
as
occasion
requireth
.
3.
He
that
would
faithfully
retain
what
he
hath
learned
,
must
be
instructed
in
the
principles
of
Religion
,
that
he
may
be
able
to
referre
what
he
heareth
,
observeth
,
and
hath
seen
,
to
some
head
.
Order
is
to
Memory
,
as
light
to
the
eye
.
The
Merchant
that
knowes
not
where
to
finde
any
thing
,
so
long
as
his
Wares
lie
confused
in
an
heape
,
can
readily
shew
every
thing
when
they
be
sorted
into
their
places
.
Ye
are
dull
of
hearing
,
because
ye
have
need
to
be
taught
what
are
the
first
principles
of
Religion
,
Heb
.
5.11
,
12.
The
man
that
is
well
catechised
,
is
best
able
to
lay
up
and
keep
safe
what
he
hath
received
.
It
is
not
to
be
thought
that
by
this
meanes
we
can
obtain
the
remembrance
of
every
word
in
each
sentence
,
but
the
generall
sense
and
substance
of
matter
we
shall
keep
in
minde
.
4.
Sinister
cogitations
and
by-thoughts
must
be
forgotten
,
when
we
would
commit
any
thing
to
memory
:
for
forgetfulness
is
such
a
beginning
of
memory
,
as
privation
is
of
Generation
.
The
minde
distracted
with
vaine
cogitations
,
cannot
seriously
fasten
the
stampe
or
impression
of
things
received
upon
the
retentive
faculty
.
Thou
must
succinctly
gather
thy self
together
,
and
gird
up
the
loynes
of
the
minde
.
The
face
is
not
seen
in
running
waters
:
nor
can
things
understood
be
written
in
memory
,
if
the
powers
of
imagination
be
not
united
close
and
fixed
upon
it
.
Lead
is
capable
of
engraven
Charectars
,
because
it
is
firme
and
solid
▪
Quick-silver
,
because
fluid
,
will
not
admit
them
:
In
like
manner
an
inconstant
wandering
minde
,
which
is
carried
into
new
,
strang
,
divers
cogitations
,
can
reape
small
fruit
by
what
he
readeth
or
heareth
.
5.
In
reading
or
hearing
thou
must
diligently
observe
the
matter
intreated
of
,
the
ground
of
the
Discourse
,
the
Arguments
whereby
it
is
confirmed
,
the
Methode
in
which
it
is
handled
,
and
the
Similitudes
wherewith
it
is
illustrated
.
If
the
Methode
be
exact
and
perfect
,
it
doth
most
availe
to
the
remembrance
of
the
whole
:
for
what
went
before
,
will
give
light
to
that
which
followeth
;
and
one
thing
draw
on
another
.
And
as
for
Similitudes
,
as
they
convince
,
affect
,
and
give
light
,
so
do
they
much
further
Memory
by
their
perspicuity
,
familiarity
,
and
powerfull
operation
.
6.
The
chief
heads
of
what
we
read
or
hear
,
must
briefly
,
yet
heedfully
be
runne
over
,
before
one
thing
have
driven
out
another
.
But
in
recalling
the
principall
points
already
delivered
,
we
must
take
care
,
that
what
is
spoken
for
the
present
,
do
not
over-slip
us
.
And
if
we
cannot
readily
call
to
minde
some
Head
propounded
,
whiles
we
are
busied
in
hearing
,
we
must
not
stand
long
to
discourse
about
it
,
but
pass
forward
to
some
other
things
,
and
return
again
to
enquire
after
it
as
opportunity
is
offered
.
7.
Delight
and
care
is
a
great
stay
to
memory
.
Old
men
remember
what
they
regard
.
The
shortest
wit
can
call
to
minde
where
he
laid
his
Gold
.
I
will
delight
my self
in
thy
Statutes
:
I
will
not
forget
thy
words
,
Psal
.
119.16
.
8.
Work
the
heart
to
a
lively
sense
of
what
we
hear
,
read
or
apprehend
.
Whatsoever
doth
affect
with
more
then
ordinary
joy
or
sorrow
,
that
is
not
easily
blotted
out
.
Why
do
men
remember
their
wrongs
received
,
sicknesses
felt
,
travels
undertaken
,
and
apparent
dangers
escaped
?
because
they
are
sensible
of
them
.
The
Doctrine
that
doth
affect
kindly
,
will
stick
fast
by
us
.
9.
Take
speciall
notice
of
that
which
thou
hast
not
learned
or
heard
before
,
think
upon
it
often
and
seriously
:
for
things
before
learned
and
digested
,
will
more
easily
return
into
memory
upon
the
hearing
or
repitition
.
10.
Experience
is
a
great
prop
to
Memory
.
We
can
with
much
ease
call
to
minde
what
paine
we
endured
in
sickness
,
what
meanes
we
used
for
recovery
:
Once
repetition
is
sufficient
to
present
all
this
afresh
unto
the
understanding
.
Get
experience
of
the
Word
,
and
finde
the
truth
of
it
in
thy self
,
so
will
it
easily
be
borne
in
remembrance
.
What
is
there
almost
in
the
whole
Book
of
God
,
whereof
a
Christian
renewed
by
grace
,
may
not
have
experience
in
himself
,
if
he
will
take
paines
to
become
acquainted
with
his
own
soul
,
and
to
get
possession
of
the
Word
?
What
the
Scripture
saith
of
the
miserable
and
sinfull
estate
of
man
by
nature
,
he
findeth
and
feeleth
in
himself
:
and
if
we
discerne
not
the
work
of
Grace
,
enjoy
not
the
comfort
of
the
Promise
,
temporall
and
spirituall
,
all
is
not
as
it
ought
to
be
.
11.
Meditation
is
the
chief
help
of
Memory
:
for
it
doth
concoct
and
digest
what
is
heard
,
that
it
may
be
laid
up
with
more
safety
.
The
manner
of
Meditation
is
(
1.
)
To
learn
by
parts
what
we
would
commit
to
memory
;
that
is
,
we
must
call
to
minde
and
busie
our
thoughts
upon
one
part
after
another
,
till
the
whole
be
runne
over
;
and
then
repeate
the
whole
in
the
same
order
and
methode
in
which
it
was
delivered
or
set
down
.
(
2.
)
If
the
minde
be
fluid
and
wandering
,
it
is
not
amisse
to
use
the
helpe
of
a
mild
,
moderate
voice
,
and
to
learn
by
heart
with
a
still
noise
or
murmuring
,
that
the
memory
may
be
holpen
with
the
double
motion
of
repeating
and
hearing
,
and
the
heart
kept
from
straying
and
roving
up
and
down
.
But
if
the
mind
be
firme
and
stayed
,
it
is
a
more
expedient
way
and
stronger
to
imprint
notions
,
to
repeate
them
with
silence
,
in
thought
without
the
use
of
the
voice
.
(
3.
)
If
any
point
or
memorable
part
have
over-slipped
us
,
we
must
by
diligent
search
and
enquiry
labour
to
finde
it
our
,
calling
to
mind
what
went
before
,
what
followed
after
,
to
what
place
or
Head
of
Divinity
we
referred
it
in
hearing
,
considering
what
might
be
spoken
in
that
matter
more
then
we
remember
to
be
delivered
,
what
we
have
read
or
observed
in
others
.
If
by
this
meanes
thou
canst
not
recover
it
,
aske
of
thy
companion
or
familiar
friend
with
whom
thou
art
lincked
in
society
;
for
by
his
assistance
that
may
be
regained
,
which
of
thy self
thou
canst
not
finde
.
(
4.
)
What
thou
hast
learned
or
observed
in
the
day
,
that
repeate
at
night
before
thou
betake
thy self
to
rest
,
that
what
is
lightly
imprinted
in
the
minde
by
day
thoughts
,
may
be
firmely
sealed
by
night
cogitations
.
And
it
is
wonderfull
to
be
spoken
,
and
not
easie
to
be
unfolded
,
what
firmeness
,
the
silent
resting
of
the
minde
upon
a
matter
all
night
without
distraction
,
doth
bring
to
Memory
.
(
5.
)
As
soon
as
sleep
is
shaken
off
,
and
thou
hast
made
thy self
ready
,
before
thou
settest
upon
other
studies
or
business
,
recall
to
minde
in
the
morning
,
what
thou
hast
meditated
over-night
.
For
it
profiteth
little
to
meditate
before
sleep
,
unless
thou
ruminate
upon
it
after
sleep
.
(
6.
)
The
fittest
time
to
begin
this
Meditaion
,
is
immediately
after
thou
hast
heard
or
read
what
thou
desirest
to
be
laid
up
,
before
the
minde
be
called
from
it
by
other
occasions
,
or
Satan
have
stolen
the
Word
out
of
the
heart
.
Good
Husbands
cover
their
Seed
with
the
Harrow
as
soon
as
they
cast
it
into
the
ground
,
least
the
fowles
of
Heaven
should
devoure
and
pick
it
up
.
(
7.
)
Because
a
vehement
and
bent
inclination
of
minde
is
required
in
Meditation
,
which
doth
much
weaken
the
spirits
,
we
must
take
heed
that
we
spend
not
too
much
time
in
Meditation
,
least
the
edge
of
the
minde
be
dulled
therewith
.
And
because
we
assigne
but
little
time
to
Meditation
,
we
must
take
heed
that
we
lose
no
moment
of
that
time
:
but
when
it
is
necessary
to
meditate
,
do
that
willingly
,
and
without
tediousness
,
which
is
necessary
.
12.
The
minde
is
to
be
exercised
daily
in
the
learning
and
recalling
some
thing
that
is
good
and
profitable
,
that
by
the
use
and
exercise
of
remembring
,
Memory
might
be
perfected
.
For
as
the
strength
of
body
is
increased
by
continuall
labour
and
exercise
,
but
diminished
by
sloth
and
intermission
of
labour
:
so
the
vigour
of
mind
is
revived
by
exercise
and
daily
study
,
by
intermission
and
sloth
it
is
withered
and
drieth
up
.
And
as
frequent
disputation
makes
a
skilfull
Logician
,
and
frequent
declaiming
a
skilfull
Oratour
:
so
the
frequent
practice
of
committing
things
to
memory
,
doth
make
a
more
prompt
memory
.
For
there
is
nothing
that
doth
more
rejoyce
in
labour
and
work
,
nothing
that
is
more
easily
corrupted
,
and
gathereth
rust
with
rest
and
idleness
,
then
Memory
.
Use
makes
the
Work-man
.
13.
Read
and
hear
the
Word
of
God
with
application
,
and
labour
to
make
that
thine
own
;
for
if
we
joyn
confession
,
prayer
,
supplication
,
intercession
and
thanksgiving
,
as
occasion
is
given
from
those
things
we
hear
or
read
,
we
shall
not
onely
remember
them
better
,
but
we
shall
edifie
our
conscience
.
And
if
the
stamp
of
the
truth
be
fixed
upon
our
hearts
,
and
appeare
in
our
conversation
,
it
will
not
be
hard
to
recall
it
,
because
looking
upon
our selves
we
shall
finde
it
engraven
in
our
breasts
,
and
shining
in
our
practice
.
14.
Divine
aide
is
to
be
craved
by
earnest
and
continuall
prayers
,
that
by
his
grace
he
would
sanctifie
our
hearts
.
For
the
influences
of
Divine
grace
poured
of
God
into
our
hearts
,
do
much
recreate
and
refresh
them
.
Q
What
sinnes
are
opposite
to
this
remembrance
which
must
be
shunned
?
A.
First
,
Forgetfulness
of
God
,
his
Word
,
his
Workes
,
our
sinnes
,
Prov.
3.1
.
Psal
.
116.16
.
Psal
.
44.19
,
20
,
21
,
22.
and
the
distresses
of
his
Servants
:
which
ariseth
from
negligence
,
security
,
earthly-mindedness
,
delight
in
vanity
,
pride
,
and
such
like
.
Beware
that
thy
heart
be
not
lifted
up
,
and
thou
forget
the
Lord
thy
God
,
who
brought
thee
out
of
the
Land
of
Aegypt
,
Deut
.
8.14
.
According
to
their
pasture
,
so
were
they
filled
:
they
were
filled
,
and
their
heart
is
exalted
:
therefore
have
they
forgotten
me
,
Hos
.
13.6
.
Bless
the
Lord
,
O
my
soul
,
and
forget
not
all
his
Benefits
!
Psal
.
103.2
.
I
will
not
forget
thy
Precepts
,
for
by
them
thou
hast
quickened
me
,
Psal
.
119.93
.
Vers
.
61.
Secondly
,
Slight
remembrance
,
when
we
can
think
and
speak
of
the
Word
and
Works
of
God
,
but
are
not
affected
with
them
as
is
meet
.
Vanishing
knowledge
is
great
ignorance
,
and
dull
empty
remembrance
,
is
gross
forgetfulness
.
God
is
not
remembred
,
when
his
Commandements
are
not
obeyed
,
when
he
is
not
loved
,
trusted
in
,
feared
,
worshipped
as
he
hath
prescribed
.
Psal
.
50.22
.
Deut
8.11
.
Beware
that
thou
forget
not
the
Lord
thy
God
,
in
not
keeping
his
Commandements
.
They
made
a
Calfe
in
Horeb
and
worshipped
the
molten
Image
:
Psal
.
106.19
,
21.
&
44.19
,
20.
Psal
.
9.17
.
Psal
.
119
83.
Deut
.
32.18
.
They
forgat
God
their
Saviour
:
Who
had
done
great
things
in
Aegypt
.
The
wicked
shall
be
turned
into
hell
,
and
all
the
Nations
that
forget
God
.
I
have
not
forgotten
thy
Satutes
.
Of
the
Rock
that
begat
thee
,
thou
art
unmindfull
,
and
hast
forgotten
God
that
formed
thee
.
My
zeal
hath
consumed
me
:
because
mine
enemies
have
forgotten
thy
Law
,
Psal
.
119.139
.
Can
a
maide
forget
her
Ornaments
,
or
a
Bride
her
Attire
?
yet
my
people
have
forgotten
me
,
daies
without
number
,
Jer
.
2.32
.
Thus
sinnes
are
forgotten
,
when
we
be
not
humbled
;
kindnesses
,
when
we
be
not
thankfull
;
former
mercies
,
when
by
them
we
learn
not
more
confidence
in
God
.
Have
ye
forgotten
the
wickedness
of
your
Fathers
,
and
the
wickedness
of
the
Kings
of
Judah
,
&
c
.
?
They
are
not
humbled
even
unto
this
day
,
neither
have
they
feared
,
nor
walked
in
my
Law
,
Jer
.
44.9
,
10.
Remember
these
(
O
Jacob
and
Israel
)
for
thou
art
my
servant
,
I
have
formed
thee
:
thou
art
my
servant
,
O
Israel
,
shew
not
thy self
forgetfull
of
me
,
Esa
.
44.21
.
&
57.11
.
Having
eyes
,
see
ye
not
?
and
having
eares
,
hear
ye
not
?
and
do
ye
not
remember
?
Mar.
8.18
.
Thirdly
,
Unseasonable
remembrance
,
when
things
are
not
called
to
minde
till
opportunity
be
past
,
or
when
the
heart
should
be
set
upon
other
matters
.
Fourthly
,
Exercise
of
the
memory
in
a
sinfull
manner
,
treasuring
up
vanity
and
earthly
things
,
neglecting
the
safe
custody
of
what
is
worthy
to
be
retained
;
recalling
the
thought
of
sinnes
past
with
delight
,
and
rejoycing
in
the
miseries
of
the
Church
.
Fifthly
,
Tumultuary
reading
or
hearing
,
without
Knowledge
or
Meditation
.
For
,
as
it
availes
not
to
the
health
of
the
body
to
eate
much
,
but
to
digest
well
what
is
eaten
:
so
deliberate
reading
and
meditation
is
more
profitable
to
the
minde
,
then
greedy
scambling
over
much
,
when
little
is
thought
upon
.
Sixthly
,
It
is
a
fault
to
let
that
slip
away
,
which
for
a
time
we
kept
and
did
affect
,
whether
it
was
for
comfort
,
direction
or
humiliation
;
for
the
treasure
of
the
Word
should
be
kept
safe
continually
.
I
meane
it
not
of
the
Words
and
Syllables
which
are
as
a
Vessel
to
convey
it
:
but
of
the
pith
and
substance
which
endures
for
ever
.
CHAP.
IV
.
Of
the
third
Operation
of
Man
,
viz.
Thought
or
Cogitation
.
What
ti
is
.
Thoughts
are
not
free
.
The
Reason
why
men
think
Thoughts
to
be
free
,
with
the
danger
and
mischief
of
such
Delusion
.
The
Seate
or
Subject
of
Thoughts
.
Of
good
Thoughts
,
what
they
are
,
and
the
Benefit
thereof
.
Of
evill
Thoughts
,
what
they
are
,
and
the
danger
thereof
.
Rules
to
be
observed
for
the
governmen●
of
our
Thoughts
.
How
the
Thoughts
of
the
godly
,
and
unregenerate
differ
.
Of
Fathers
,
Young
men
,
and
Babes
in
Christianity
;
How
each
of
these
have
their
mindes
occupied
.
The
best
are
not
free
from
evill
Cogitations
;
Reasons
why
God
suffers
his
Children
to
be
molested
therewith
.
And
the
course
to
be
taken
for
the
preventing
thereof
.
Question
,
WHat
is
the
third
Operation
of
man
?
A.
Thought
or
Cogitation
,
The
Word
is
generall
for
every
thing
that
the
heart
first
imagineth
,
formeth
,
purposeth
.
1
Chro
.
28.9
.
&
29
8.
Jer
.
49.30
.
Act.
9.25
,
26.
Jer
.
11.19
.
Psal
.
30.4
.
&
41.7
.
Psal
.
33
10
,
11.
Psal
.
140.4
.
Psal
.
73.16
&
77.5
.
&
119
59.
&
56.5
.
Job
35.
●2
.
Joh
.
4.24
.
which
is
a
motion
whereby
man
doth
weigh
or
consider
with
himself
the
thing
understood
,
or
that
comes
into
understanding
.
Sunt
cogitationes
rerum
imagines
.
Ideo
assimulatio
est
imago
in
mente
,
formata
ad
similitudinem
rei
cogitatae
.
Moll
.
in
Esa
.
10.7
.
&
13.14
.
Q.
Are
thoughts
free
,
or
left
to
the
liberty
of
man
?
A.
Thoughts
come
not
within
the
compass
of
humane
justice
,
being
exempted
from
his
knowledge
:
but
they
are
open
to
the
view
of
God
,
and
liable
to
his
censure
.
First
,
God
is
a
Spirit
,
Prov.
23.26
.
The
Civilian
saies
,
Cogitationis
paenam
in
nostra
foro
nemo
luat
.
1
Cor
.
6
20.
Psal
.
139.2
.
Jer
.
17.10
.
1
Cor
.
2.10
,
11
,
12.
Act.
1.24
.
1
Chro
29.9
.
Eccl.
11
9.
&
12.14
.
Rom
.
2
16.
Deut
.
6.5
.
Luk
10.27
.
Mar.
12.30
.
Act.
8.22
.
and
will
be
worshipped
in
spirit
and
in
truth
,
even
with
the
heart
,
and
all
the
powers
thereof
.
And
good
reason
;
for
having
created
and
redeemed
both
soul
and
body
,
he
is
to
be
glorified
both
in
soul
and
body
.
Secondly
,
God
who
searcheth
the
heart
,
and
trieth
the
reines
,
and
understandeth
our
secret
thoughts
long
before
,
he
will
not
onely
judge
us
according
to
our
words
and
works
,
but
according
to
our
thoughts
.
Thirdly
,
The
Law
of
God
is
spirituall
,
and
reacheth
to
the
very
thoughts
.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
with
all
thy
soul
,
with
all
thy
thought
,
and
with
all
thy
might
.
Fourthly
,
The
Lord
calling
them
to
repentance
that
have
gone
astray
,
doth
will
them
to
reforme
their
thoughts
,
and
crave
pardon
of
them
.
Put
away
the
evill
of
your
thoughts
,
Isa
.
55.7
.
Circumcise
your selves
to
the
Lord
,
and
take
away
the
foreskin
of
your
hearts
,
Jer
.
4.4
.
O
Jerusalem
,
wash
thine
heart
from
wickedness
,
that
thou
maist
be
saved
:
how
long
shall
thy
vaine
thoughts
lodge
within
thee
?
Jer
.
4
14.
Cleanse
your
hands
ye
sinners
,
and
purge
your
hearts
ye
wavering
minded
,
Jam
.
4
8.
Fifthly
,
The
Scripture
dfferenceth
the
ungodly
from
the
righteous
,
more
by
their
thoughts
,
then
by
their
words
and
actions
.
The
thoughts
of
the
righteous
are
right
:
but
the
counsels
of
the
wicked
are
deceit
,
Prov.
12.5
.
Others
cannot
judge
of
us
but
by
externall
works
,
sayings
and
doings
:
but
we
must
pass
sentence
of
our selves
according
to
our
inward
Cogitations
.
For
they
are
the
fruits
,
that
best
shew
the
sap
of
the
Tree
,
according
to
which
we
may
give
judgment
.
If
the
sap
be
evill
,
[
as
all
men
are
by
nature
,
]
the
thoughts
are
answerable
:
if
we
be
changed
by
the
power
of
the
Holy
Ghost
,
the
cogitations
are
suitable
.
Fruits
follow
the
nature
of
the
sap
and
soile
,
where
bred
and
nourished
:
Children
resemble
their
naturall
Parents
.
Sometimes
this
may
faile
in
the
naturall
generation
,
in
the
spirituall
,
never
:
the
mind
alwaies
begetteth
conceits
like
unto
it self
.
Words
and
actions
are
open
to
sight
,
subject
to
the
punishment
of
Law
;
for
which
cause
they
are
often
cunningly
forced
,
disguised
,
constrained
,
the
heart
purposing
one
thing
,
the
tongue
and
hand
going
another
way
;
as
one
may
talk
of
honesty
,
liberality
,
love
,
whose
heart
is
set
on
wickedness
,
covetousness
,
malice
.
Satan
can
change
himself
into
an
Angel
of
light
?
so
can
his
Ministers
:
nothing
being
more
common
,
then
for
him
,
that
intends
mischief
,
to
pretend
friendship
.
But
thoughts
are
more
free
,
being
naturally
discerned
by
him
onely
that
seeth
the
heart
,
trieth
the
reines
,
and
keepeth
a
Court
for
the
conscience
:
Who
then
is
afraid
of
evil
imaginations
?
Onely
that
man
that
dreadeth
the
presence
of
God
,
trembleth
at
his
Word
,
and
hath
his
heart
filled
with
awe
of
his
Majesty
.
Thoughts
are
the
immediate
issues
or
productions
of
the
mind
,
a
perfect
Image
and
resemblance
of
the
soul
,
naturally
expressing
the
quality
and
disposition
of
it
,
as
Streames
do
the
nature
of
Fountains
whence
they
flow
:
but
words
and
actions
are
more
remote
,
subject
to
mixture
,
and
cannot
give
so
clear
and
lively
representation
of
the
hidden
man
.
Many
millions
of
thoughts
and
formes
of
imaginations
are
framed
continually
within
,
and
do
spring
out
of
the
heart
,
without
mask
or
fear
,
reservation
or
restraint
,
being
exempted
by
reason
of
their
secrecy
from
the
priviest
search
that
man
can
make
:
But
words
and
actions
are
obvious
to
censure
,
and
shadowed
with
false
colours
.
The
soul
fashioneth
thoughts
according
to
her
mould
and
temperature
:
but
externall
fruits
are
coloured
according
to
the
Times
,
Companies
with
whom
we
converse
,
or
purposes
intended
.
Luk
.
24.38
.
Jam
.
2.4
.
Gen.
6.5
.
Luk
.
1.51
.
Hos
.
7.15
.
Prov.
15.26
.
Esa
.
59.7
.
Psal
.
10.2
.
M●●
.
9.4
.
〈◇〉
.
35.4
.
Ezek
.
38.10
.
Prov.
24.8
.
1
Cor
.
14.24
,
25.
Sixthly
,
The
godly
and
ungodly
,
both
are
chalenged
for
their
evill
thoughts
or
imaginations
.
Why
do
thoughts
arise
in
your
hearts
?
God
saw
that
the
wickedness
of
man
was
great
upon
earth
,
and
that
every
imagination
of
the
thoughts
of
his
heart
was
only
evill
continually
.
The
thoughts
of
the
wicked
are
abomination
to
the
Lord
.
Their
thoughts
are
thoughts
of
iniquity
;
Jesus
knowing
the
thoughts
of
the
Scribes
,
said
,
Wherefore
think
ye
evill
in
your
hearts
?
If
all
Prophesie
,
and
there
come
in
one
that
believeth
not
,
or
one
unlearned
;
he
is
convinced
of
all
,
he
is
judged
of
all
.
And
thus
are
the
secrets
of
his
heart
made
manifest
.
But
if
the
Word
convince
of
evill
thoughts
,
or
command
good
,
they
are
not
free
.
Seventhly
,
Man
being
created
of
God
after
his
Image
,
in
righteousness
and
true
holiness
,
doth
owe
absolute
and
intire
obedience
unto
his
Majesty
,
in
the
whole
man
,
and
all
the
powers
thereof
.
He
is
our
supream
and
absolute
Sovereign
:
and
we
his
Subjects
,
to
do
him
all
spirituall
homage
.
Eighthly
,
In
the
state
of
grace
we
are
renewed
in
the
inner
man
,
in
the
spirit
of
our
mind
,
our
hearts
are
purified
by
faith
,
and
washed
with
the
pure
and
clean
water
that
issueth
out
of
the
Sanctuary
.
But
if
the
disposition
of
the
soul
be
changed
,
and
new
qualities
produced
,
the
thoughts
of
the
heart
must
not
be
rotten
and
corrupt
.
Ninthly
,
Thoughts
do
knit
the
heart
to
God
,
or
draw
and
turn
it
from
him
.
Good
thoughts
do
much
further
communion
with
his
Majesty
:
evill
thoughts
hale
the
soul
another
way
.
Q.
How
are
men
drawn
to
think
that
thoughts
are
free
?
A.
1.
The
Laws
of
men
take
no
hold
of
them
,
and
most
men
esteeme
things
according
to
ordinary
proceedings
in
Courts
of
Justice
.
But
Gods
sovereignty
is
not
like
mans
,
nor
his
sight
as
mans
,
nor
his
Law
as
the
Laws
of
men
.
He
is
of
absolute
sovereignty
,
he
seeth
the
heart
,
and
by
his
Law
obligeth
the
thoughts
and
motions
of
the
soul
to
good
abearance
.
The
men
of
this
world
expect
heartty
love
from
friends
,
willing
subjection
from
inferiours
,
and
esteeme
kindness
according
to
the
good
will
of
the
party
from
whom
it
proceedeth
:
no
marvell
then
if
the
Lord
require
subjection
in
heart
and
thought
.
2.
It
is
not
possible
to
avoid
evill
thoughts
,
and
we
are
apt
to
think
nothing
amisse
that
cannot
easily
be
forgone
.
But
if
we
cannot
avoid
evill
imaginations
,
the
greater
is
our
sinne
,
bondage
,
and
misery
,
which
we
must
acknowledge
before
God
with
shame
and
confusion
of
face
.
Though
we
cannot
avoid
them
,
we
must
condemn
them
,
and
by
all
holy
and
good
meanes
strive
to
subdue
and
overcome
them
through
the
power
of
Jesus
Christ
.
We
are
the
Souldiers
of
Jesus
Christ
,
and
must
fight
against
those
fleshly
lusts
that
rebell
against
the
Spirit
.
Nor
is
this
bootless
,
though
we
obtain
not
perfect
victory
:
for
if
they
be
let
alone
they
will
quench
the
Spirit
,
and
wholly
over-spred
us
;
but
if
we
mortifie
them
by
the
power
of
grace
,
they
shall
not
get
head
,
but
rather
they
shall
wither
by
little
and
little
,
and
be
as
spurres
to
drive
us
to
God
in
prayer
and
well
doing
.
3.
They
come
suddenly
and
unexpectedly
sometimes
against
liking
and
approbation
,
and
therefore
men
imagine
no
reason
that
account
should
be
given
for
them
.
But
the
suddain
rise
of
evill
imaginations
argueth
the
deep
corruption
of
the
heart
,
which
is
not
yet
purged
as
it
ought
.
Again
,
they
are
condemned
by
the
Law
,
because
exorbitant
and
reasonless
:
and
the
wise
in
heart
will
not
faile
to
be
humbled
for
them
,
and
to
seek
their
removall
that
they
prevaile
not
to
pester
and
molest
the
quiet
disposition
of
soul
.
Is
it
a
light
matter
that
the
heart
should
be
taken
up
with
unreasonable
imaginations
,
when
it
should
be
set
upon
God
,
and
stand
prepared
with
every
power
to
do
him
service
?
4.
Thoughts
do
no
body
any
harme
,
if
the
blind
conceit
of
most
men
may
be
taken
for
true
sentence
But
when
they
are
aberrations
from
the
Law
of
God
,
tend
to
the
dishonour
of
his
glorious
Name
,
rob
him
of
his
glory
,
are
the
greatest
galls
to
an
holy
heart
,
that
would
faine
intirely
solace
it self
in
God
,
how
can
we
suppose
they
do
no
hurt
?
Besides
,
they
do
hurt
many
waies
:
for
they
are
the
grounds
of
all
evill
,
the
hinderances
of
much
good
,
and
in
that
respect
more
especially
to
be
judged
and
reformed
.
5.
Gross
ignorance
of
God
and
his
Law
,
reigneth
in
the
most
men
,
for
they
conceive
of
both
according
to
their
carnall
apprehensions
,
and
judge
nothing
to
be
disallowed
of
the
most
holy
Lord
in
his
righteous
Law
,
but
what
is
cross
to
their
likings
and
approbations
.
In
the
night
men
discerne
not
the
danger
of
their
way
:
nor
can
the
ignorant
take
notice
of
the
hainousness
of
their
wicked
imaginations
.
6.
The
reformation
of
the
thoughts
,
is
a
work
of
much
labour
and
tediousness
,
in
comparison
of
that
we
need
to
take
about
our
words
and
actions
,
specially
if
we
strive
no
further
then
to
approve
our selves
before
men
.
And
the
better
to
free
our selves
from
this
labourious
toyl
of
keeping
imaginations
in
compass
,
we
flatter
our
souls
as
if
it
were
sufficient
to
look
to
the
right
ordering
of
the
outward
man
;
preferring
a
treacherous
and
base
peace
,
to
a
safe
and
honourable
Warre
.
7.
By
nature
we
are
sick
of
self-love
,
apt
to
think
well
of
our selves
,
not
willing
to
cross
our
desires
in
that
which
is
pleasing
unto
them
:
But
this
we
cannot
do
,
if
we
look
to
our
thoughts
.
For
their
aberration
will
soon
discover
to
man
the
loathsome
filthiness
of
his
heart
,
his
proneness
to
evill
,
and
untowardness
to
good
,
that
he
must
dote
extreamly
,
if
knowing
the
truth
of
his
naturall
estate
,
he
can
be
in
love
with
himself
,
or
indulgent
to
his
own
desires
.
And
this
may
be
some
reason
,
why
of
self-love
we
perswade
our selves
that
thought
is
free
,
that
we
might
not
come
to
the
sight
of
our
nakedness
.
Q.
What
is
the
danger
of
this
Delusion
?
A.
The
mischiefs
of
it
are
many
and
great
.
First
,
It
denieth
the
government
of
God
in
the
heart
and
conscience
,
to
whose
authority
every
thought
should
yeeld
subjection
.
Secondly
,
It
keepeth
men
ignorant
of
their
naturall
estate
,
that
they
cannot
bewaile
their
condition
,
nor
earnestly
seek
unto
Jesus
Christ
to
be
healed
and
refreshed
.
Thirdly
,
It
produceth
a
presumptuous
power
to
limit
and
prescribe
the
Ordinances
;
that
they
ought
not
to
search
the
heart
,
captivate
the
thoughts
,
and
bring
them
into
obedience
;
but
that
they
serve
onely
as
matters
of
policy
,
with
some
to
approve
and
maintain
civill
honesty
and
outward
holiness
,
for
the
attaining
of
worldly
ends
.
Fourthly
,
It
nourisheth
security
,
hardness
of
heart
,
and
desperate
impenitency
:
for
how
can
that
man
labour
the
amendment
of
his
heart
and
life
,
that
thinketh
no
holiness
necessary
,
but
onely
outward
conformity
to
the
Laws
?
How
can
he
offer
up
his
heart
to
God
,
that
freely
letteth
it
loose
,
to
wander
up
and
down
in
every
sinfull
vanity
?
Fifthly
,
God
in
his
just
and
rightous
Judgment
,
[
when
he
seeth
men
to
be
regardless
of
his
present
,
]
doth
give
them
over
to
the
temptations
of
Satan
,
and
the
sinfull
lusts
of
their
own
hearts
,
whereby
they
are
carried
to
all
excess
of
riot
,
to
commit
sinne
with
greediness
.
Sixthly
,
Neglect
of
our
thoughts
,
is
the
nurse
of
pride
,
presumption
,
and
self-conceitedness
.
He
can
never
know
how
poor
and
naked
he
is
by
nature
,
what
daily
need
he
hath
of
continuall
assistance
from
above
,
how
farre
he
is
from
perfection
,
that
doth
not
set
upon
the
mastery
of
his
thoughts
.
Q.
What
is
the
seate
or
subject
of
Thoughts
?
1
Chro
.
28.
●
.
Mat
.
9
4.
Gen.
8.21
.
Mat
15.19
.
Esa
.
10.7
.
A.
The
heart
or
soul
:
Thoughts
proceed
from
it
,
and
rebound
again
upon
it
,
stirring
and
affecting
the
heart
to
the
liking
or
disliking
of
what
is
conceived
.
Thoughts
do
not
onely
delight
the
heart
from
which
they
spring
,
but
stir
up
further
to
like
or
disallow
what
is
presented
.
Q
How
may
Thoughts
be
divided
?
A.
They
are
good
or
evill
.
Q
What
are
good
Thoughts
?
A.
They
are
motions
of
the
sanctified
heart
,
stirred
up
in
us
by
the
Spirit
of
God
,
whereby
we
seasonably
and
holily
weigh
and
consider
with
our selves
what
we
know
and
understand
,
that
we
might
be
affected
according
as
the
nature
of
the
thing
requireth
.
The
root
of
holy
thoughts
,
is
a
sanctified
heart
:
For
men
gather
not
Grapes
of
thornes
,
nor
Figs
of
thistles
,
Psal
.
14
2.
The
Tree
must
be
good
before
the
Fruit
can
be
good
.
If
the
Vine
be
not
generous
,
the
Grape
is
not
sweet
.
According
to
the
work
of
grace
in
the
soul
,
and
the
remainders
of
Gods
Image
,
so
are
the
thoughts
of
men
.
In
the
naturall
man
there
remaineth
some
reliques
of
the
defaced
Image
of
God
,
and
he
may
have
some
thoughts
good
in
themselves
,
touching
morall
vertues
,
and
the
affaires
of
this
life
:
In
the
temporary
Believer
there
is
some
work
of
the
Spirit
,
but
superficiall
,
and
of
an
inferiour
nature
;
and
according
to
this
work
,
so
are
his
thoughts
touching
the
affairs
of
Heaven
,
slight
,
inconstant
,
subordinate
.
The
true
Christian
is
soundly
wrought
upon
by
the
Spirit
of
Sanctification
,
and
his
thoughts
are
answerable
to
the
disposition
of
his
soul
,
solid
,
substantiall
,
lively
,
constant
,
and
pleasing
to
God
.
The
Author
of
all
good
cogitations
is
the
Spirit
of
God
:
For
we
of
our selves
are
not
[
no
not
the
regenerate
]
sufficient
to
think
a
good
thought
,
but
all
our
sufficiency
is
of
God
,
2
Cor
.
3.5
.
The
Spirit
enlightens
the
understanding
with
the
knowledge
of
the
truth
,
heales
and
renewes
the
heart
,
and
so
kindles
in
it
thoughts
and
motions
to
serve
God
,
shunne
sinne
,
and
walke
in
the
undefiled
way
.
Q.
What
is
the
Benefit
of
good
Thoughts
or
Cogitations
?
Psal
.
139.23
.
A.
Exceeding
great
.
First
,
They
are
notable
Evidences
of
integrity
and
growth
in
grace
.
As
our
hearts
are
less
pestered
with
worldly
and
carnall
thoughts
,
as
they
are
more
replenished
with
heavenly
Meditations
,
so
have
we
gotten
a
greater
hand
over
corruptions
,
so
have
we
a
more
plentifull
increase
of
the
grace
of
God
.
As
good
Meditations
and
Thoughts
do
more
abide
with
us
,
are
more
affected
and
delighted
in
,
and
are
more
powerfull
to
enable
us
to
holy
actions
,
so
doth
the
grace
of
God
increase
in
us
.
Secondly
,
They
are
gracious
trials
and
warrants
of
Sincerity
in
all
private
duties
and
outward
actions
.
For
it
is
not
so
much
what
we
do
,
as
what
we
mind
;
what
the
lips
utter
,
as
what
the
heart
indites
;
not
what
the
eye
or
ear
attends
,
Psal
.
51.6
.
1
King
.
8.39
.
as
what
the
thoughts
and
affections
fasten
on
.
The
Lord
loveth
truth
in
the
inward
parts
,
and
regards
the
outward
service
according
to
the
inward
intention
.
Thirdly
,
Good
thoughts
are
sensible
tokens
of
present
grace
,
and
strong
inflamers
of
earnest
desires
after
more
grace
.
Cogitation
kindles
desire
,
and
as
our
thoughts
,
so
are
our
desires
of
heavenly
things
.
Fourthly
,
Good
thoughts
are
Messengers
of
happy
reconciliation
with
God
.
1
Thes
.
5.23
.
For
God
sheweth
himself
to
be
at
peace
with
us
,
when
he
sanctifieth
our
nature
;
and
every
heavenly
motion
of
the
heart
to
what
is
truly
good
,
is
an
Embassadour
sent
from
Heaven
to
assure
us
of
peace
concluded
,
never
to
be
disanulled
.
Fifthly
,
Incredible
is
the
comfort
of
good
thoughts
.
Psal
.
139.17
.
In
nothing
do
we
more
resemble
the
purity
and
simplicity
of
God
,
in
nothing
do
we
more
communicate
with
him
,
then
in
our
nimble
and
pure
thoughts
.
By
these
,
when
absent
in
body
,
we
are
present
with
him
;
by
these
,
when
the
body
resteth
in
the
night
,
the
soul
may
solace
it self
with
God
.
When
we
want
opportunity
to
hear
,
read
,
or
pray
solemnly
,
by
holy
cogitations
we
may
conferre
with
God
.
Q.
Is
it
lawfull
to
think
upon
our
sinnes
or
transgressions
?
A.
In
a
seasonable
and
holy
manner
it
is
lawfull
to
think
upon
our
sinnes
past
,
and
present
infirmities
,
that
the
heart
may
be
stirred
up
to
more
tenderness
,
godly
sorrow
,
and
detestation
of
them
.
But
wisdome
and
circumspection
must
be
used
,
lest
whilest
we
endeavour
to
work
the
soul
to
the
hatred
of
evill
,
it
be
secretly
ensnared
and
defiled
with
the
delight
thereof
.
Q.
What
is
the
issue
of
good
Thoughts
?
A.
They
provoke
to
an
actuall
and
constant
approbation
and
practice
of
what
is
pure
,
honest
,
praise-worthy
,
and
of
good
report
;
they
refresh
the
heart
with
sweet
content
,
joy
and
comfort
;
they
raise
the
soul
to
a
constant
and
deliberate
detestation
of
all
sinne
and
wickedness
more
and
more
.
Q.
What
are
evill
Thoughts
?
A.
They
are
motions
of
the
soul
arising
from
nature
,
suggested
by
Satan
,
or
occasioned
by
externall
objects
,
whereby
the
soul
is
turned
from
God
in
some
sort
,
and
stirred
to
the
dislike
of
good
,
or
the
liking
of
evill
.
The
root
of
evill
cogitations
is
the
corrupt
heart
,
which
is
sufficient
to
poyson
the
whole
man
with
all
kinde
of
wickedness
,
being
naturally
as
a
boyling
Sea
,
or
Sepulchre
of
corruption
,
steeming
and
vaporating
up
continually
a
world
of
all
wicked
and
ill-disposed
imaginations
.
Satan
spareth
not
to
inject
evill
motions
into
the
heart
,
as
Oyl
into
the
flame
,
to
make
it
more
vehement
and
dangerous
.
And
to
hurt
and
annoy
,
he
taketh
advantage
of
our
corruption
,
which
is
as
apt
to
entertain
his
suggestions
to
evill
,
as
tinder
is
to
take
fire
.
But
the
temptations
of
Satan
could
not
hurt
,
were
not
the
heart
corrupted
,
or
at
least
,
did
it
not
yeeld
and
give
place
to
his
allurements
.
Satan
is
subtile
,
and
knoweth
in
what
ground
to
sow
his
seed
;
he
is
busie
to
molest
,
and
vigilant
to
take
all
opportunities
to
do
harme
:
but
corruption
of
heart
giveth
him
the
advantage
,
setteth
open
the
door
for
him
to
enter
,
giveth
ear
to
his
perswasions
,
delighteth
in
his
suggestions
;
and
man
himself
is
the
sole
authour
of
all
his
misery
.
Externall
objects
,
Exo
.
5.1
,
2.
Rom
.
7.12
.
Dan
.
4.27
.
Gen.
37.8
.
2
Sam
.
16.10
.
see
Mart
.
com
.
plac
.
Part
.
1.
cap
.
17.
sect
.
14.
though
good
in
themselves
,
by
reason
of
our
corruption
,
do
occasion
evil
thoughts
:
but
this
evill
is
not
from
the
object
,
but
from
the
heart
that
is
corrupted
,
or
willfully
turneth
aside
after
evill
upon
such
occasion
.
Before
the
fall
of
man
,
evill
was
first
suggested
by
Satan
,
and
they
corrupted
themselves
by
lissening
and
consenting
to
that
temptation
,
which
they
might
have
repelled
,
but
would
not
:
But
since
the
transgression
of
our
first
Parents
,
the
heart
is
poysoned
of
it self
,
apt
to
send
forth
evill
motions
,
which
are
increased
and
inflamed
by
the
injections
of
Satan
,
and
seconded
by
the
world
with
all
occasions
that
are
therein
,
all
serving
as
fuel
to
augment
the
fire
,
and
as
matter
to
nourish
and
maintain
it
,
till
all
be
set
on
fire
.
Q.
What
is
the
danger
of
evill
Thoughts
?
Prov.
15.26
.
&
6.18
.
Mat
.
15.18
,
19.
Mar.
7.21
.
Psal
.
21.11
.
&
35.4
,
20.
A.
The
thoughts
of
the
wicked
are
an
abhomination
to
the
Lord
.
First
,
Evill
thoughts
proceed
from
a
corrupt
heart
,
and
argue
the
Fountain
whence
they
issue
to
be
unclean
.
Secondly
,
Evill
thoughts
are
the
Seed
and
Parents
of
all
wickedness
;
and
what
justice
is
it
to
punish
the
Children
,
and
let
the
Mother
go
free
?
If
common
reason
do
award
that
the
Principall
must
be
punished
,
at
least
equall
with
the
Accessary
,
then
must
not
evill
thoughts
escape
the
censure
,
seeing
they
are
ring-leaders
,
and
fire-brands
to
all
sinnes
:
for
no
outward
objects
and
occasions
could
hurt
,
but
by
the
thoughts
embracing
and
affecting
them
.
Nay
,
if
the
greater
sinne
,
the
greater
punishment
;
then
evill
thoughts
cannot
pass
free
,
in
that
they
are
often
conceived
,
harboured
,
delighted
in
,
nourished
,
cloaked
,
and
so
made
the
greatest
sinnes
.
Thirdly
,
In
cases
of
Treason
,
and
some
other
,
humane
Laws
condemn
thoughts
and
purposes
of
evill
,
though
they
break
not
forth
into
action
,
that
others
may
be
terrified
from
imagining
and
contriving
the
like
against
such
eminent
persons
or
so
near
unto
us
:
which
reasons
do
much
more
condemn
the
evill
of
thoughts
,
being
commence
against
the
great
God
,
who
infinitly
excelleth
all
earthly
sovereignty
,
and
meeteth
with
evill
thoughts
to
prevent
the
out-breach
of
evils
.
Fourthly
,
Husbandmen
that
would
rid
their
grounds
of
noysome
weeds
,
do
not
onely
cut
down
the
herb
or
stalke
,
but
pluck
up
the
root
,
as
knowing
their
labour
would
else
be
vaine
and
to
no
purpose
.
If
we
strive
not
the
stifling
of
corrupt
imaginations
,
it
will
profit
but
little
to
lop
off
the
buds
and
blossoms
of
other
sinnes
.
When
the
corrupt
heart
is
a
Nest
or
Cave
wherein
many
unclean
Birds
are
hatched
,
not
onely
the
Birds
are
to
be
killed
,
but
the
Cage
or
Nest
is
to
be
cleansed
,
which
cannot
be
done
,
if
we
suffer
wicked
thoughts
to
lodge
quietly
,
and
labour
not
their
removall
.
What
reformation
or
cleanness
is
that
,
to
cleanse
the
outside
of
the
Cup
or
Platter
,
and
suffer
the
inside
to
remain
corrupted
with
rust
and
filthiness
?
Fifthly
,
Amongst
mortall
men
,
what
King
or
Prince
,
though
never
so
Potent
,
who
doth
not
exact
of
his
subjects
an
account
of
pence
and
half-pence
,
and
not
onely
of
hundreds
and
thousands
:
why
should
we
think
that
God
will
not
reckon
with
us
for
our
thoughts
,
as
well
as
for
our
words
and
actions
?
When
God
made
the
whole
man
entire
and
perfect
,
not
onely
in
words
and
actions
,
but
in
thoughts
;
by
good
right
he
may
exact
that
innocency
,
which
he
bestowed
.
And
when
as
men
punish
the
evill
that
falleth
under
the
sense
of
their
eyes
or
ears
;
why
should
not
God
,
who
knoweth
,
seeth
,
and
heareth
what
the
heart
speaketh
,
shew
himself
a
revenger
of
that
hidden
wickedness
?
Sixthly
,
It
is
no
small
offence
to
suffer
the
heart
or
any
power
thereof
to
be
withdrawn
from
God
,
Mat
.
15.19
.
to
whom
we
owe
our selves
and
all
that
we
have
:
But
every
wicked
thought
withdrawes
the
heart
from
God
,
or
some
power
of
it
.
For
the
power
,
whereby
conceits
are
framed
in
the
mind
,
is
from
God
,
and
should
be
imploied
constantly
in
obedience
to
his
will
,
according
to
his
Commandement
.
Seventhly
,
Evill
thoughts
allay
the
heate
of
the
Spirit
,
defile
the
heart
,
interrupt
and
disturbe
the
holy
performance
of
good
duties
,
and
the
acceptance
of
them
with
God
.
And
as
good
thoughts
minister
occasion
of
sweet
rejocing
and
incredible
comfort
:
so
on
the
contrary
,
evill
thoughts
do
cause
much
grief
and
sorrow
.
To
say
nothing
,
that
they
fill
the
heart
with
much
restless
unquietness
,
and
continuall
torture
and
vexation
.
The
thoughts
of
the
proud
,
cholerick
,
Ambitious
,
covetous
,
how
do
they
pierce
the
bones
,
eat
up
the
marrow
?
Eighthly
,
Evill
thoughts
concerning
God
or
man
,
argue
want
of
love
to
God
and
man
.
Why
are
we
apter
to
follow
vanity
,
then
to
commune
with
the
Lord
,
but
because
these
things
beare
too
great
sway
in
the
heart
?
When
the
fear
of
men
restraineth
from
evill
speeches
,
or
actions
,
why
doth
not
the
fear
of
God
keep
the
heart
from
conceiving
or
plodding
upon
idle
,
vaine
,
wicked
things
?
but
because
the
heart
is
desperately
wicked
,
and
destitute
of
the
fear
of
God
,
at
least
in
great
measure
.
Ninthly
,
Evill
thoughts
are
arguments
of
Gods
displeasure
,
specially
if
reigning
and
rebellious
:
for
every
high
thought
that
exalteth
it self
against
the
knowledge
of
God
,
must
be
brought
into
subjection
,
before
perfect
peace
can
be
possessed
with
God
.
Q.
Are
onely
thoughts
in
themselves
unlawfull
to
be
esteemed
evill
?
A.
No
:
but
vaine
,
idle
and
unseasonable
imaginations
.
Excessive
thoughts
about
the
affairs
of
this
life
;
unseasonable
thoughts
about
things
of
a
better
life
,
are
not
onely
without
fruit
,
but
unlawfull
;
As
for
a
man
to
be
thinking
upon
some
point
of
instruction
that
he
hath
heard
or
learned
,
in
the
time
of
prayer
,
&c.
Q.
What
Rules
are
to
be
observed
for
the
good
government
of
our
Thoughts
?
A.
1.
It
is
good
to
begin
the
day
with
holy
thoughts
and
meditations
,
not
suffering
our selves
to
be
interrupted
by
any
unnecessary
occasions
.
Give
God
thy
first
thoughts
,
that
he
may
hold
the
chief
part
in
thy
heart
:
and
this
will
sweetly
relish
the
heart
,
and
by
estranging
it
from
worldly
impediments
,
fit
it
,
Psal
.
108.1
.
&
139.18
.
Psal
.
57.8
.
and
keep
it
in
preparedness
for
all
good
occasions
.
2.
Discerne
wisely
between
thy
thoughts
,
and
avoid
all
unnecessary
imaginations
;
amongst
those
that
be
good
lay
hold
on
them
that
be
most
fit
and
necessary
,
fastening
thy
thoughts
distinctly
upon
some
one
thing
,
and
pursuing
it
untill
it
be
brought
to
some
issue
.
It
is
the
policy
of
Satan
to
seek
our
hinderance
,
by
drawing
our
minds
from
one
thing
to
another
,
without
fruit
or
benefit
;
it
must
be
our
wisdome
to
watch
against
his
subtilty
,
that
we
be
not
deceived
.
3.
Restraine
thy
thoughts
to
such
particular
duties
,
as
are
incident
to
each
season
and
occasion
.
And
herein
avoid
vaine
speculation
and
curiosity
;
let
it
suffice
to
know
things
revealed
,
and
keep
thy
thoughts
in
obedience
to
the
will
of
God
.
4.
Spend
thy
speciall
thoughts
in
the
meditation
of
Gods
nature
,
properties
and
works
,
his
grace
and
love
;
Psal
.
48.9
.
the
death
of
Christ
,
the
benefits
of
his
passion
;
the
day
of
death
,
thine
estate
in
grace
,
how
thou
art
to
walk
,
what
duties
God
requireth
,
how
thou
maist
preserve
communion
and
maintain
peace
with
him
;
Adde
unto
these
,
some
thoughts
of
the
miseries
of
the
Times
,
the
distresses
of
the
Church
,
and
the
coming
of
Christ
unto
Judgment
.
These
are
matters
of
speciall
importance
about
which
our
thoughts
should
be
busied
in
all
earnestness
.
5.
If
thy
thoughts
concern
the
world
,
put
them
back
,
keep
them
from
the
world
,
(
save
onely
as
much
as
needs
must
,
for
the
moderate
maintaining
of
thee
and
thine
,
2
Tim
6.9
.
)
lest
heavenly
thoughts
be
drowned
and
hindered
.
The
reason
is
,
because
our
hearts
being
earthly
,
do
presently
conceive
a
sweetness
in
earthly
things
.
Now
spirituall
wisdome
requireth
,
that
we
diminish
the
love
of
the
creature
,
that
we
may
increase
the
love
of
the
Creatour
.
But
if
they
will
runne
upon
the
world
,
then
turn
the
course
of
them
a
little
,
to
consider
the
vanity
and
misery
of
the
evill
world
,
the
painted
vizor
of
the
pleasures
of
it
,
the
uncertainty
of
life
;
the
deceitfulness
of
riches
,
how
they
be
not
ours
;
what
evils
and
incumbrances
we
have
received
from
the
world
,
what
fools
they
have
made
us
in
treasuring
on
earth
,
whose
home
and
expectation
is
in
Heaven
.
6.
If
thy
thoughts
concern
thy self
,
or
others
thy
Brethren
,
Labour
to
think
better
of
others
then
thy self
:
Phil
.
2.3
.
for
thou
seeft
no
such
thing
in
them
as
in
thy self
.
Yea
,
the
more
thou
seemest
to
excell
others
in
gifts
,
the
more
humble
labour
to
be
.
For
this
purpose
,
conceive
not
onely
what
thou
hast
received
,
but
what
thou
wantest
,
and
what
good
things
thou
art
without
:
and
then
with
Paul
say
,
Phil
.
3.12
.
thou
hast
not
yet
attained
to
perfection
.
7.
If
thy
thoughts
concern
any
sinne
,
be
sure
it
be
to
hate
and
renounce
,
to
bewaile
and
mourn
for
it
,
in
thy self
or
others
.
For
there
is
a
slyneass
and
subtilty
in
sinne
,
which
while
we
think
of
,
it
easily
gaineth
some
tickling
and
consent
,
which
at
least
hindreth
that
through-hatred
,
that
we
ought
to
maintain
against
it
.
8.
Rectifie
thoughts
daily
by
reading
the
Word
of
God
,
and
often
private
prayer
.
9.
It
is
good
to
take
occasion
in
the
night
,
to
exercise
our
thoughts
on
God
,
and
such
occasions
as
then
shall
be
seasonably
offered
,
breaking
our
sleep
not
unwillingly
to
this
end
.
Q.
But
wandering
,
idle
,
unseasonable
,
wicked
thoughts
will
still
be
creeping
into
the
mind
,
how
are
we
to
deale
with
them
?
A.
We
must
withdraw
our selves
as
much
as
may
be
from
worldly
vanity
,
and
not
give
the
least
way
to
wandering
and
foolish
thoughts
,
but
strive
earnestly
to
suppress
them
with
all
speed
.
And
to
this
end
,
1.
We
must
examine
our
thoughts
whence
they
come
,
and
whither
they
go
,
and
what
they
do
in
us
.
By
this
meanes
we
shall
banish
a
number
of
idle
and
wandering
thoughts
,
which
like
roving
vagrants
,
being
worth
nothing
,
come
either
to
steale
something
,
either
time
or
grace
:
and
so
shall
we
make
room
for
better
.
Sturdy
loiterers
will
not
haunt
where
strict
government
is
exercised
:
nor
idle
thoughts
dare
frequently
to
shew
their
head
,
where
diligent
inquisition
is
made
after
them
.
2.
We
must
humble
and
aflict
our selves
for
the
vanity
of
our
minds
,
and
deceitfulness
of
our
hearts
,
which
minister
occasions
of
such
infinite
imaginations
.
Let
us
consider
with
our selves
,
what
misery
it
is
to
be
clogged
with
such
a
burden
of
idle
cogitations
;
much
more
to
stand
guilty
of
taking
pleasure
and
delight
therein
.
How
is
the
soul
distempered
,
that
can
admit
of
vaine
discourses
,
when
she
might
better
be
imploied
in
cogitations
about
the
joyes
of
Heaven
?
It
argueth
want
of
wit
,
or
love
to
sloth
,
when
men
stand
pidling
about
strawes
and
stickes
,
neglecting
business
of
weight
when
season
serveth
.
Oh
,
the
folly
and
vanity
that
swayeth
within
me
,
that
can
give
way
to
roving
thoughts
,
idle
,
unprofitable
,
good
for
nothing
,
when
with
more
benefit
and
comfort
I
might
imploy
my self
in
the
meditation
of
heavenly
things
!
Thus
are
we
to
obey
the
checks
of
conscience
convincing
these
thoughts
,
and
to
sharpen
it
that
it
may
censure
more
,
and
we
be
more
deeply
humbled
for
them
.
3.
Strive
we
to
cleanse
the
heart
from
vanity
and
sinne
,
and
to
store
and
enrich
it
with
grace
more
and
more
.
The
best
methode
to
cure
the
disease
is
to
remove
the
cause
.
Sweeten
the
Fountain
,
and
the
waters
will
not
remaine
bitter
.
Specially
we
must
labour
against
pride
,
self-sufficiency
and
covetousness
,
which
minister
most
common
and
dangerous
matter
of
idle
,
sinfull
and
wounding
thoughts
.
4.
We
must
stirre
up
our selves
to
delight
in
God
,
and
in
his
Word
.
For
where
our
treasure
is
,
Prov.
6.21
,
22.
there
will
our
hearts
be
also
.
If
knowledge
be
pleasant
to
the
soul
,
it
will
lead
thee
,
when
thou
goest
;
and
keep
thee
,
when
thou
sleepest
;
and
talke
with
thee
,
when
thou
wakest
.
Q
How
are
the
minds
of
good
Christians
usually
occupied
or
taken
up
?
M●t
.
13.14
.
A.
The
honest
and
sound-hearted
Christian
hath
sold
all
that
he
hath
,
to
buy
the
Pearle
of
Price
,
found
in
the
Gospel
;
by
the
Spirit
of
grace
he
hath
mortified
,
as
all
other
sinnes
,
so
the
beloved
sinne
of
his
unregeneracy
,
to
which
he
yeelded
submission
in
the
daies
of
ignorance
:
His
heart
is
purged
,
his
delights
altered
;
the
world
he
doth
trample
under
feet
,
and
renounce
the
sinnes
that
he
followed
with
greediness
.
2
Cor
.
11.2
.
Cant
.
2.16
.
He
is
betrothed
unto
Christ
,
as
a
pure
Virgin
espoused
unto
an
Husband
,
and
nothing
can
please
so
much
as
communion
with
him
.
The
streame
,
heate
and
intention
of
all
his
thoughts
do
runne
after
God
:
His
good
affections
of
love
,
Luk
.
10.27
.
hope
,
joy
,
delight
,
reverence
,
&c.
are
improved
for
the
best
service
of
his
Majesty
,
and
the
good
of
his
people
.
This
is
the
heavenly
temper
of
his
soul
,
and
the
Cogitations
moulded
therein
,
are
such
as
these
.
1.
Having
upon
mature
deliberation
cast
off
the
delight
of
all
sinnes
,
he
doth
with
all
earnestness
ponder
and
consider
the
vanity
and
misery
of
his
former
course
,
and
bethink
himself
how
he
may
weaken
,
suppress
and
keep
under
,
as
all
other
,
so
especially
the
sinne
of
his
love
,
of
his
inclination
,
which
as
he
well
perceives
did
most
wound
his
conscience
,
waste
his
spirituall
estate
,
defile
his
soul
,
and
is
most
likeliy
to
do
him
a
displeasure
,
as
that
which
hangeth
fast
,
sueth
earnestly
,
and
may
easily
circumvent
.
As
in
a
besieged
City
,
look
where
the
greatest
breach
is
made
,
there
the
Inhabitants
do
concurre
with
greatest
strength
and
resolution
to
make
it
up
,
or
ressist
the
entrance
of
the
enemy
:
so
this
wise
Souldier
of
Jesus
Christ
finding
what
sinne
hath
made
widest
and
most
dangerous
gaps
in
his
conscience
,
doth
omit
no
good
meanes
to
fortifie
himself
and
make
resistance
against
it
,
to
crucifie
,
kill
,
and
keep
it
under
for
ever
.
For
knowing
that
he
must
die
,
if
sinne
live
in
him
,
he
is
willing
to
be
the
executioner
of
his
best
pleasing
sinnes
,
that
he
might
escape
himself
.
In
which
resolution
he
is
so
firmely
settled
,
that
no
perswasions
,
allurements
,
or
fair
promises
of
sinne
can
alter
his
determination
,
or
cause
the
delay
of
his
intended
purpose
.
2.
This
good
soul
sets
his
thoughts
upon
the
Pearle
and
Treasure
which
he
hath
found
and
bought
:
upon
this
one
thing
necessary
,
they
runne
with
greatest
content
and
comfort
.
If
any
man
in
deep
distress
,
should
finde
upon
the
way
some
precious
Stone
,
that
is
of
value
abundantly
sufficient
to
supply
his
wants
,
hardly
could
he
keep
his
eyes
from
gazing
upon
it
,
or
restrain
his
thoughts
from
musing
upon
his
good
hap
,
and
happy
condition
:
His
excess
of
joy
conceived
would
both
command
and
confine
his
sight
and
heart
,
to
that
so
rare
,
hopefull
,
and
welcome
Object
.
Shall
not
we
then
conclude
,
that
a
man
illightned
to
see
his
spirituall
nakedness
and
misery
,
with
the
excellency
of
all
heavenly
graces
that
are
to
be
found
in
Christ
,
and
enabled
by
faith
,
to
lay
hold
upon
all
the
Promises
of
Mercy
made
in
the
Gospel
?
Shall
we
not
conclude
[
I
say
]
that
he
will
rejoyce
in
this
favour
for
ever
,
and
spend
the
most
,
the
dearest
,
the
noblest
of
his
thoughts
upon
this
happiness
?
Mat
.
13.44
.
The
wise
man
considers
the
Pearle
before
he
buy
it
;
after
consideration
he
cannot
be
quiet
till
he
have
gotten
possession
;
and
possessing
it
,
he
is
both
cheered
and
refreshed
with
the
worth
and
beauty
of
it
:
so
that
he
is
never
well
but
when
his
cogitations
are
taken
up
about
it
.
He
meditates
often
upon
the
love
of
God
,
his
long
suffering
,
goodness
,
mercy
,
and
free
grace
in
sparing
him
so
long
,
calling
him
so
graciously
,
providing
such
meanes
for
his
recovery
,
granting
him
liberty
and
encouragment
to
believe
:
and
not
seldome
he
is
rapt
up
in
admiration
of
his
present
happiness
,
having
passed
and
escaped
the
Gates
of
Hell
.
And
whiles
he
is
in
discourse
about
these
things
,
he
seemeth
to
himself
to
be
in
some
dreame
,
it
being
scarce
credible
(
as
he
supposeth
)
that
such
blissfull
state
hath
befallen
him
.
3.
Having
tasted
the
sweetness
of
Gods
favour
,
he
cannot
but
desire
it
more
and
more
,
and
in
fuller
measure
to
be
refreshed
with
the
comforts
of
it
:
Therefore
he
bends
all
his
consultations
to
this
point
,
viz.
How
he
may
come
to
more
familiar
and
better
acquaintance
with
God
.
(
But
of
this
in
the
next
Operation
of
man
.
)
4.
Nor
can
an
honest
heart
be
unmindful
of
the
rich
mercies
and
incomprehensible
kindnesses
vouchsafed
to
him
a
most
wretched
sinner
.
He
freely
acknowledgeth
himself
indebted
for
infinite
blessings
,
and
not
being
able
to
recompense
the
least
,
in
all
humility
he
devoteth
himself
wholly
to
the
service
of
God
,
crying
out
with
the
Prophet
,
What
shall
I
render
to
the
Lord
,
Psal
.
116.12
.
2
Sam
.
7.18
.
for
all
his
mercies
?
O
Lord
I
am
less
then
the
least
of
thy
mercies
.
5.
Inasmuch
as
the
righteous
are
still
clogged
with
sinne
that
abideth
in
them
,
though
sanctified
in
part
;
and
are
but
weak
,
though
willing
to
be
better
,
they
do
earnestly
bethink
themselves
in
what
they
come
short
,
and
how
they
might
subdue
their
evill
lusts
,
and
chase
away
those
vaine
,
noysome
,
wicked
thoughts
,
which
still
arise
from
the
stinking
puddle
of
corruption
;
and
they
unfeignedly
study
and
desire
that
not
onely
their
words
and
actions
might
be
acceptable
,
but
their
thoughts
pleasing
in
the
sight
of
God
:
which
grace
they
begge
by
fervent
prayer
,
and
in
part
obtain
.
Q.
Unregenerate
men
and
temporary
Believers
do
think
of
good
matters
sometimes
,
how
then
do
the
Thoughts
of
the
godly
differ
from
theirs
?
A.
When
the
Child
of
God
dislikes
himself
most
,
even
then
he
is
farre
before
the
best
of
the
other
,
who
have
not
their
thoughts
freely
,
voluntarily
,
substantially
,
in
an
holy
manner
,
exercised
about
heavenly
things
,
but
about
carnall
liberty
,
pleasure
,
profit
,
long
life
,
revenge
,
even
such
things
as
their
corrupt
heart
most
desires
.
The
generall
ground
of
difference
is
,
that
all
unregenerate
men
foster
some
speciall
sinne
,
or
inferiour
good
in
their
bosome
,
about
which
they
spend
their
principall
thoughts
:
Mat
.
●
.
21
.
for
where
the
love
is
,
there
the
heart
is
also
;
the
body
may
,
the
heart
cannot
be
separated
from
that
which
is
the
principall
or
onely
delight
and
pleasure
.
Of
the
three
sorts
of
ground
that
received
seed
,
but
brought
not
forth
fruit
to
ripeness
,
the
best
was
naught
:
and
the
hearers
resembled
by
those
grounds
,
were
all
unsound
.
By
Simon
Magus
practice
,
you
may
judge
of
his
project
and
the
disposition
of
his
heart
.
Act.
8.19
,
20.
He
believed
,
and
was
baptised
,
but
had
not
renounced
the
world
.
Some
sweet
sinne
,
matter
of
pleasure
,
ease
,
honour
,
wealth
,
earthly
felicity
and
carnall
contentment
is
harboured
in
the
soul
that
hath
not
escaped
the
bondage
of
Satan
,
which
he
will
not
abandon
by
any
meanes
:
and
as
sinne
is
more
or
less
predominant
,
so
do
their
thoughts
more
or
less
runne
after
it
.
The
notorious
sinners
and
gross
hypocrites
have
their
cogitations
wholly
bent
upon
evill
:
for
they
are
purposely
resolved
in
mind
to
reap
in
this
life
what
sensuall
pleasures
soever
this
world
can
afford
,
and
not
to
be
debarred
from
any
meanes
availeable
thereunto
.
The
life
of
a
morall
honest
man
is
suitable
to
his
thoughts
;
he
is
sober
,
temperate
,
just
,
no
brawler
,
fighter
,
defrauder
,
&c.
but
a
despiser
of
godliness
,
an
hater
of
zeal
and
forwardness
:
you
may
assure
your self
his
note
is
this
,
What
needs
all
this
adoe
in
Religion
?
this
Praying
,
Catechising
,
running
after
Sermons
?
How
did
our
fore-Fathers
?
they
had
not
so
much
teaching
,
yet
they
lived
neighbourly
together
,
had
all
things
plenty
.
I
will
keep
the
Commandements
,
do
wrong
to
no
man
,
follow
my
business
,
live
as
the
rest
of
my
neighbours
,
and
my
trust
is
to
do
as
well
as
the
best
of
them
all
.
Thus
for
matters
of
piety
,
he
is
no
less
vile
then
the
former
,
though
he
oppose
it
not
so
much
openly
;
because
he
loves
morall
honesty
and
little
medling
.
The
temporary
,
as
his
heart
is
seasoned
with
goodness
of
nature
,
civill
honesty
,
and
generall
graces
of
the
Spirit
,
so
are
his
thoughts
more
fair
,
ingenuous
,
sober
,
moderate
and
pious
,
then
any
of
the
former
.
He
watcheth
over
his
thoughts
in
some
sort
,
as
over
his
words
and
actions
.
As
he
shunneth
gross
prophaneness
in
life
,
so
he
detesteth
it
in
thought
.
His
heart
will
rise
against
suggestions
of
infamous
consequence
;
as
those
of
Athiesm
,
contempt
of
God
,
cruelty
,
murther
,
adultery
,
and
such
like
.
Conscience
will
not
suffer
him
to
cast
off
all
care
of
holy
duties
,
and
practice
of
Divine
worship
.
He
knoweth
the
necessity
of
preaching
,
and
can
set
forth
and
speak
of
the
misery
of
them
that
want
the
light
of
Divine
truth
for
their
direction
.
In
regard
of
present
imploiments
he
may
gaine
some
mastery
over
thoughts
of
heaviness
,
or
melancholy
,
over
thoughts
of
rage
and
revenge
,
to
prosecute
his
present
occasions
more
cheerfully
.
Nor
is
he
altogether
careless
of
the
thoughts
that
molest
and
trouble
him
in
the
practice
of
good
duties
;
as
hearing
the
Word
,
Prayer
,
&c.
for
he
hath
learned
not
to
rest
in
the
work
done
,
as
though
bodily
exercise
were
all
that
is
required
.
Thus
farre
may
this
unsound
Believer
go
towards
the
practice
of
true
piety
in
his
cogitations
:
But
stil
his
heart
is
earthly
,
principally
affecting
things
subject
to
sense
;
whereas
the
heart
of
a
sound
Christian
is
heavenly
,
burning
with
love
to
Christ
;
which
causeth
maine
differences
in
their
thoughts
.
First
,
The
temporary
without
check
or
scruple
letteth
loose
his
imaginations
to
idleness
,
and
vanity
,
to
fruitless
rovings
,
specially
to
worldliness
,
earthly-mindedness
,
or
vaine
pleasure
:
for
the
heart
still
holds
her
interest
in
these
things
,
and
embraceth
them
with
dearest
affection
.
As
for
the
upright
man
,
he
hath
renounced
the
world
with
the
affections
and
lusts
,
and
chosen
God
to
be
his
Portion
,
and
his
thoughts
are
intended
and
purposed
to
the
things
of
a
better
life
.
He
suffers
not
his
heart
to
runne
after
his
eye
,
no
not
so
much
as
to
be
delighted
with
it
,
to
be
ensnared
with
the
pleasure
of
it
,
but
by
all
meanes
he
seeks
to
stifle
it
at
the
first
rising
.
Secondly
,
You
must
conceive
that
the
temporary
Christian
,
notwithstanding
his
glorious
Profession
,
hath
set
up
some
Idol
in
his
heart
,
to
which
he
doth
service
with
his
best
and
dearest
thoughts
,
with
greatest
fervency
and
continuance
;
to
which
Gods
honour
,
word
,
and
worship
,
the
motions
of
the
Spirit
,
checks
of
conscience
,
and
admonitions
of
friends
are
made
subordinate
.
But
the
thoughts
of
Gods
Child
are
chiefly
set
upon
that
one
thing
which
is
necessary
,
subordinating
all
other
thoughts
thereunto
.
And
therefore
he
useth
all
holy
meanes
to
nourish
holy
thoughts
,
as
prayer
,
hearing
,
and
reading
the
Word
:
and
avoideth
carefully
all
meanes
which
may
interrupt
or
divert
them
,
as
idleness
,
ill
company
,
wicked
objects
,
wandering
of
the
senses
,
discontent
.
Thirdly
,
Spirituall
affairs
,
care
of
salvation
,
thoughts
concerning
the
sincere
worship
and
service
of
God
,
come
into
the
heart
of
the
temporary
Believer
by
accident
,
and
at
reversion
;
their
entertainment
is
so
cold
and
weak
,
that
other
matters
better
welcome
justle
them
out
of
●oores
,
they
never
affect
the
soul
deeply
to
cause
a
deliberate
and
well-advised
resolution
to
pursue
them
above
all
transitory
things
that
perish
with
the
use
.
But
if
the
mind
fasten
upon
its
beloved
object
,
it
dwelleth
long
upon
it
without
weariness
,
is
much
affected
with
its
seeming
beauty
,
excellency
,
or
profit
.
And
though
he
generally
suppress
and
smother
all
subordinate
thoughts
,
tending
any
way
to
the
satisfying
of
the
flesh
,
yet
herein
is
his
deceit
,
that
he
intends
onely
the
curbing
of
some
present
,
for
the
injoying
of
the
maine
Idoll
of
pleasure
or
profit
which
he
aimes
at
,
that
his
thoughts
being
now
restrained
in
a
lesser
evill
,
he
may
have
more
liberty
to
prosecute
his
darling
delight
:
and
so
when
he
hath
obtained
his
desire
,
then
the
former
watch
is
discharged
.
With
the
regenerate
it
is
much
better
;
for
though
they
cannot
set
their
minds
upon
spirituall
things
as
they
desire
and
pray
,
yet
they
labour
to
make
their
heart
a
gracious
receptacle
of
holiest
thoughts
,
they
covenant
to
entertain
the
good
,
2
Chro
.
29.18
.
they
watch
to
prevent
evill
cogitations
,
and
they
are
proceeded
to
a
constant
resolution
to
follow
after
the
best
things
.
Fourthly
,
If
the
unsound
Christian
be
touched
with
thoughts
of
remorse
leading
to
repentance
for
his
earthly-mindedness
,
voluptuousness
,
or
indulgence
to
his
bosome
sinne
,
he
slights
the
matter
over
,
suffers
them
to
die
with
the
time
,
and
after
a
space
returns
afresh
to
his
former
course
,
which
in
truth
he
never
abandoned
.
But
the
true
Christian
worketh
his
heart
to
a
serious
detestation
of
former
sinnes
,
and
setled
purpose
never
to
look
to
them
any
more
.
If
Satan
by
renewing
thoughts
of
it
,
seek
to
re-enter
,
he
doth
wisely
turn
his
thoughts
to
prevent
re-entry
,
calling
to
mind
what
bitterness
it
hath
cost
,
what
trouble
it
caused
,
how
mercifull
God
was
in
his
former
deliverance
,
how
unthankfull
he
should
shew
himself
in
returning
to
sinne
again
,
and
into
what
anguish
and
sorrow
he
should
plunge
himself
.
This
is
certain
,
the
thoughts
reviving
former
sinnes
,
breed
in
him
more
humility
,
more
fear
,
more
watchfulness
against
new
surprisals
;
a
daily
renouncing
of
himself
,
and
relying
upon
God
for
strength
and
grace
to
resist
the
temptation
.
Q.
Let
us
somewhat
more
distinctly
open
and
look
into
this
Point
,
for
it
is
a
matter
of
great
importance
.
A.
More
fully
to
open
this
matter
,
it
must
be
remembred
that
all
Christians
are
not
of
one
stature
,
age
,
strength
,
or
growth
in
godliness
.
1
Joh
.
2.14
.
Heb
.
5.14
.
Rom
.
14.1
.
1
Cor
.
3.1
,
2.
There
be
Fathers
,
Young
men
,
and
Babes
,
Children
and
new
borne
;
some
need
milk
,
others
can
digest
strong
meates
:
Some
be
weak
in
knowledge
,
rude
and
unsetled
in
the
faith
;
others
of
good
understanding
are
subject
to
carnall
passions
,
and
so
Babes
.
The
state
of
a
godly
man
is
not
alwaies
one
and
the
same
;
sometimes
they
are
carried
into
the
Mount
to
behold
Christ
his
glory
,
at
another
time
they
are
tossed
with
waves
and
winds
,
as
a
Ship
ready
to
sink
:
now
they
are
rapt
up
with
Paul
into
the
Paradise
of
God
,
to
see
things
that
cannot
be
uttered
,
but
by
and
by
they
are
buffeted
by
the
Messenger
of
Satan
.
They
have
their
alterations
and
changes
,
calmes
and
stormes
,
peace
and
troubles
,
combats
and
conquests
:
all
these
things
must
be
considered
distinctly
,
that
we
may
see
what
are
the
cogitations
of
the
godly
,
and
about
what
things
the
divers
sorts
or
degrees
of
them
have
their
minds
chiefly
taken
up
,
and
how
they
are
imploied
in
their
severall
Tryals
.
Q.
Whom
do
you
call
Fathers
?
A.
Fathers
are
such
Christians
,
who
through
long
experience
and
much
acquaintance
with
the
practice
of
a
godly
life
,
have
obtained
grace
of
God
to
walke
more
constantly
,
cheerfully
,
fruitfully
in
the
pathes
of
Christianity
then
others
;
who
through
long
custome
have
had
their
wits
exercised
to
discerne
good
and
evill
,
and
by
daily
paines
and
travels
have
brought
their
hearts
into
a
good
and
heavenly
temper
;
who
have
accustomed
their
minds
to
an
heavenly
course
,
and
by
constancy
in
well-doing
have
wrought
their
souls
to
delight
in
obedience
as
most
perfect
liberty
.
These
,
in
comparison
of
other
weak
Christians
,
Phil
3.15
.
Phil
.
3.12
.
are
termed
in
Scripture
perfect
,
though
they
be
not
come
to
compleat
growth
.
Q.
How
are
these
Christians
differenced
in
their
Thoughts
from
all
men
unregenerate
?
A.
First
,
they
have
learned
to
confine
their
thoughts
to
a
feeling
meditation
of
God
,
his
Word
,
or
Works
,
the
wise
managing
of
the
affaires
of
this
life
,
and
the
lawfull
and
right
ordering
of
recreations
.
They
are
not
flitting
off
and
on
,
dreaming
of
earthly
felicity
and
outward
peace
,
nor
prophanely
busied
about
vaine
and
transitory
pleasures
,
as
if
they
knew
no
better
good
things
to
bring
delight
.
But
usually
their
minds
are
set
upon
some
one
or
other
of
those
good
instructions
,
which
they
have
gathered
out
of
the
Book
of
God
,
and
safely
treasured
up
in
their
hearts
.
Their
particular
discourses
,
who
can
reckon
up
?
They
spend
many
thoughts
in
meditation
upon
heavenly
matters
,
as
the
infinite
Majesty
of
God
,
his
everlasting
being
,
power
,
wisdom
,
goodness
,
mercy
,
long-suffering
;
his
Works
of
nature
and
grace
,
mercy
and
judgment
;
how
he
spareth
men
that
provoke
him
daily
,
executeth
his
wrath
upon
the
wicked
,
correcteth
his
Children
for
their
amendment
,
and
pulleth
men
from
their
delights
by
the
power
of
his
Word
and
Spirit
,
from
which
sometimes
they
could
not
be
drawn
.
Also
they
have
their
minds
occupied
with
the
consideration
of
the
shortness
,
sinfulness
,
and
misery
of
this
life
,
the
certainty
of
death
,
with
the
uncertainty
of
the
time
and
manner
of
it
;
the
blessed
estate
of
the
Elect
and
faithfull
,
and
the
cursed
estate
of
the
reprobate
and
unbelievers
,
both
of
them
beginning
in
this
life
,
but
perfected
and
continued
for
ever
in
the
life
to
come
.
Again
,
they
are
taken
up
in
consideration
of
their
own
estate
,
and
the
severall
parts
of
their
lives
,
how
they
might
keep
on
constantly
in
their
way
,
not
being
turned
aside
,
what
hinderances
they
shall
finde
from
Satan
,
the
world
and
the
flesh
;
how
they
might
resist
the
occasions
of
evill
,
defeat
the
policies
of
the
Devill
,
and
keep
on
the
Armour
of
a
Christian
:
How
they
might
spend
well
every
part
of
the
day
,
give
to
every
man
his
due
,
carry
themselves
in
all
companies
and
estates
,
and
go
through
the
duties
of
their
calling
so
as
to
be
furthered
thereby
in
holiness
.
When
God
calleth
them
to
the
practice
of
their
Vocations
,
they
busie
their
minds
thereupon
,
as
lawfully
they
may
,
but
they
suffer
not
the
world
to
unsettle
or
distract
them
,
to
withdraw
their
hearts
from
the
love
of
God
or
goodness
:
so
that
their
worldly
businesses
being
finished
,
they
can
freely
,
contentedly
,
constantly
fix
their
thoughts
upon
some
mystery
of
godliness
;
as
Christ
his
sufferings
,
the
Covenant
of
grace
,
the
momentany
state
of
this
life
,
the
joys
of
Heaven
,
and
such
like
.
In
a
word
,
they
take
thought
every
day
they
rise
,
how
they
may
have
alwaies
a
clear
conscience
towards
God
and
towards
men
,
how
they
may
order
well
their
particular
actions
throughout
the
day
,
that
they
may
make
a
good
account
to
God
at
night
,
and
how
they
may
be
prepared
for
the
cross
to
beare
it
patiently
,
and
profit
by
it
,
and
so
be
made
fitter
and
readier
to
meet
the
Lord
at
the
last
day
,
and
give
up
a
comfortable
account
of
their
Stewardship
and
Talents
to
him
,
from
whom
they
have
received
them
.
And
no
marvell
;
for
God
hath
promised
to
enable
his
Servants
thus
to
do
,
if
they
seek
it
at
his
hands
.
The
man
that
binds
the
Commandements
continually
upon
his
heart
,
and
ties
them
about
his
neck
,
Prov.
6.21.22
.
shall
have
them
to
lead
him
when
he
goeth
,
and
to
keep
him
when
he
sleepeth
.
David
was
encumbred
with
the
imploiments
of
a
Kingdom
,
had
many
courtly
pleasures
to
draw
him
aside
,
and
was
vexed
with
manifold
indignities
that
might
have
distempered
his
thoughts
:
but
all
these
could
not
withhold
his
intention
from
the
Law
of
God
.
Oh!
Psal
119.14
,
15
,
97.
Psal
.
139
1●
,
18.
how
love
I
thy
Law
!
it
is
my
meditation
continually
.
It
is
for
them
that
know
nothing
better
then
to
eat
and
drink
,
sport
and
play
,
to
seek
a
shut
forth
to
spend
the
Summer
day
and
Winter
night
:
Psal
.
16.7
.
Such
as
have
been
of
long
acquaintance
with
the
Lord
,
and
merry
because
they
knew
themselves
to
be
beloved
of
him
,
have
better
pleasures
and
delights
in
store
.
They
have
laboured
much
to
cleanse
the
sty
of
sinne
,
and
empty
out
that
puddle
water
:
they
have
arrested
,
condemned
,
judged
their
vaine
,
and
idle
thoughts
,
their
emptiness
and
barrenness
in
good
meditations
:
They
set
diligent
watch
before
the
door
of
their
heart
to
prevent
the
return
of
such
unwelcome
guests
,
or
to
espy
them
presently
,
if
they
make
re-entry
.
For
experience
hath
taught
them
what
an
hinderance
it
is
to
have
their
hearts
disordered
with
vanities
;
how
it
deads
their
prayers
,
slackes
their
proceedings
in
godliness
,
disquieteth
the
comely
frame
of
the
soul
which
they
attained
with
much
paines
,
and
cannot
repaire
,
if
once
it
be
unsetled
,
without
great
industry
and
labour
.
Moreover
,
they
have
hoarded
up
provision
and
treasure
,
which
they
bring
forth
as
occasion
is
offered
.
They
discerne
what
is
good
,
and
have
their
hearts
at
command
to
follow
and
affect
the
direction
of
sound
reason
:
They
have
tasted
and
fed
upon
the
sweetness
of
Gods
Promises
,
and
cannot
savour
now
the
white
of
an
egge
.
Christ
is
their
Welbeloved
,
their
heart
is
truly
fixed
upon
him
,
and
all
their
thoughts
do
feast
themselves
upon
him
with
dearest
,
most
delightfull
apprehensions
.
Can
they
that
sing
,
Rev.
22.20
.
Cant
.
1.
●
.
&
8.7
,
8.
Come
Lord
Jesus
,
come
quickly
;
Can
they
that
pray
,
Let
him
kiss
me
with
the
kisses
of
his
mouth
;
Set
me
as
a
Seale
upon
thine
heart
,
and
as
a
Signet
upon
thine
arme
;
Can
they
that
fervently
long
,
and
impatiently
seek
for
Christ
being
absent
:
can
they
do
less
then
in
spirit
to
ascend
up
into
Heaven
,
and
by
faith
and
meditation
to
commune
with
him
whom
they
cannot
see
face
to
face
?
Nevertheless
,
we
must
not
think
that
this
worthy
Christian
is
altogether
freed
from
evill
,
unprofitable
imaginations
.
Their
thoughts
and
desires
are
,
not
as
they
would
,
but
in
great
part
vaine
,
yea
oft
rebellious
,
and
such
as
they
would
not
.
For
their
graces
are
weak
,
their
actions
mixed
with
corruption
,
and
their
cogitations
savour
of
the
flesh
that
abideth
in
them
.
The
Apostle
himself
(
a
man
preferred
before
others
,
as
in
calling
and
sufferings
,
so
in
the
graces
of
the
Spirit
)
saith
of
himself
,
That
the
Messenger
of
Satan
was
sent
to
buffet
him
.
(
But
of
this
in
its
proper
place
.
)
Secondly
,
These
Christians
are
upright
in
their
spirituall
debatements
of
faith
or
practice
concerning
matters
to
believed
or
done
.
In
all
humility
they
consider
what
the
Lord
saith
,
and
submit
their
wisdom
and
will
to
the
pleasure
of
his
will
.
Thy
look
not
aside
at
hope
of
credit
,
pleasure
,
preferrment
,
friendship
,
greatness
or
gaine
:
but
aime
simply
at
the
knowledge
of
the
truth
,
the
glory
of
God
,
and
maintenance
of
every
good
cause
.
They
think
not
partially
in
their
own
cause
;
will
not
be
blind
in
the
matter
that
concerns
their
friend
;
are
not
transported
in
passion
to
surmise
evill
without
ground
,
but
follow
judgment
,
equity
and
truth
.
They
are
not
so
wedded
to
their
opinions
,
as
willfully
to
persist
therein
when
they
be
convinced
of
errour
,
nor
slavishly
addicted
to
the
course
of
the
Times
to
conform
unto
them
without
judgment
.
They
embrace
truth
for
its
own
sake
,
and
are
contented
to
be
smitten
,
so
they
be
instructed
.
3.
The
state
of
unregeneration
is
utterly
unacquainted
with
those
thoughts
of
pure
joy
,
heavenly
consolation
,
spirituall
ravishment
,
astonishment
unspeakable
and
glorious
,
that
this
Child
of
God
doth
feel
.
Heb
.
6.5
.
The
temporary
may
tast
of
the
good
Word
of
God
,
and
of
the
powers
of
the
World
to
come
:
but
this
is
not
comparable
to
the
joy
of
the
godly
for
measure
or
continuance
.
He
may
sip
the
waters
of
comfort
,
but
drinketh
not
soundly
;
the
living
Springs
of
waters
,
the
Fountain
and
root
of
comfort
,
abide
not
in
him
.
He
is
partaker
of
the
Spirit
in
a
sort
,
but
the
Spirit
of
adoption
,
the
inspirer
of
all
sound
and
endless
comfort
,
dwelleth
not
in
him
,
as
it
doth
in
every
true
Christian
:
therefore
his
joy
withereth
and
drieth
up
,
whereas
the
joy
of
the
upright
is
abundant
and
permanent
,
flowing
still
more
and
more
.
After
some
serious
renovation
of
repentance
with
fresh
sighes
and
grones
,
or
some
speciall
and
set
humiliation
for
sinne
,
or
some
generall
calamity
imminent
or
lying
upon
the
Church
;
after
some
effectuall
ferventness
in
prayer
,
or
an
entire
gracious
sanctification
of
the
Sabbath
;
upon
some
strange
imputation
of
fiery
tongues
,
when
the
innocent
heart
retyring
into
it self
,
findes
no
cause
of
such
false
and
cruell
imputation
,
but
the
defence
of
Gods
truth
and
profession
of
holiness
;
or
when
the
malice
of
the
wicked
hath
so
farre
proceeded
,
as
to
compass
and
enclose
the
poor
soul
,
that
it
seeth
no
way
to
escape
;
or
when
it
pleaseth
God
to
call
forth
his
Children
to
beare
witness
of
his
truth
,
and
to
seale
their
Profession
with
loss
of
goods
,
liberty
,
or
life
:
in
such
like
cas●●
how
wonderfully
and
unutterably
shall
sound-hearted
Christians
,
that
have
formerly
felt
the
burden
of
sinne
,
and
passed
the
pangs
of
the
New-birth
,
finde
themselves
to
be
cleared
and
refreshed
.
When
they
blow
up
the
coales
of
the
Spirit
,
and
by
meditation
,
examination
and
supplication
,
conscionably
stirre
up
the
gifts
that
God
hath
given
them
;
When
they
weigh
and
consider
afresh
the
promises
that
are
made
to
such
as
confess
their
sinnes
with
hatred
and
shame
,
and
in
truth
of
heart
cleave
unto
the
Testimonies
of
God
;
do
they
not
sometimes
(
when
much
molested
with
wrongs
and
injuries
from
men
)
feel
such
a
sensible
tast
of
everlasting
pleasures
as
passeth
understanding
,
as
if
they
had
one
foot
in
heaven
already
?
And
no
marvell
:
for
an
heart
seasoned
with
grace
is
Heaven
it self
,
God
and
Christ
by
his
blessed
Spirit
dwelling
in
it
,
whereby
it
is
lifted
up
above
it self
in
joy
and
comfort
.
Psal
.
6.1
,
8.
&
22.1
2
,
22
,
24.
Vers
.
&
31.10
,
11
,
21
,
●2
.
Vers
.
Psal
.
1●
.
●
,
2
,
3
,
●
,
7.
What
else
can
be
the
issues
of
the
Spirit
and
Comforter
?
Let
David
speak
,
a
man
as
deeply
dejected
as
ever
any
;
what
Psalme
of
complaint
almost
doth
he
make
,
that
ends
not
in
thansgiving
?
Now
he
lamenteth
as
though
quite
cast
out
of
mind
,
anon
he
rejoyceth
as
having
forgotten
his
afflictions
.
The
parched
,
thirsty
,
and
tormented
soul
,
that
is
full
of
fear
and
dread
,
contrition
and
sorrow
for
sinne
committed
,
is
not
farre
from
this
joy
indeed
,
though
he
be
in
sense
:
for
the
Lord
hath
promised
to
ease
the
laden
,
refresh
the
weary
,
and
help
the
needy
.
As
for
the
temporary
Believer
,
he
may
travell
in
the
deepest
points
of
Learning
,
busie
his
mind
in
the
weightiest
affairs
of
Kingdoms
and
States
,
give
some
entertainment
to
the
promises
of
grace
,
think
in
a
sort
upon
the
happiness
of
the
Saints
with
joy
,
cast
some
glances
upon
that
which
is
truly
and
spiritually
good
:
But
his
consultations
are
not
upright
,
scarse
universall
at
any
time
;
he
frames
his
cogitationes
according
to
the
current
of
the
Times
,
and
follows
that
opinion
which
stands
best
with
his
particular
aimes
;
and
his
joy
in
the
Lord
is
in
nature
answerable
to
his
affection
to
the
best
things
,
slight
and
superficiall
.
4.
The
seasonableness
of
these
Christian
mens
cogitations
will
make
an
apparent
difference
betwixt
them
and
all
others
that
are
not
led
by
the
sanctifying
Spirit
of
grace
.
An
exact
constitution
is
discerned
by
the
activity
and
nimbleness
of
the
senses
,
their
life
and
vigour
to
apprehend
their
objects
,
their
quickness
to
be
offended
or
sensibly
delighted
with
their
antipathy
or
convenience
:
And
the
spirituall
temper
or
disposition
of
soul
is
evidenced
and
made
apparent
by
the
promptness
of
the
thoughts
,
apt
and
ready
to
apply
themselves
to
the
states
and
conditions
of
times
and
seasons
,
according
to
the
diversity
of
occasions
.
The
best
heart
is
most
softened
with
the
dew
of
grace
,
most
apt
to
receive
the
stamp
and
impression
of
the
Word
,
most
ready
to
be
moved
according
to
the
severall
occurrences
that
fall
out
and
happen
at
home
or
abroad
.
Now
these
strong
and
wel-experienced
Christians
have
sought
by
all
meanes
to
bring
,
and
by
the
mercy
of
Go●
have
obtained
grace
to
bring
their
hearts
into
good
plight
and
order
,
whereby
they
are
enabled
to
change
and
alter
their
cogitations
,
as
doth
best
suit
with
occasions
.
When
God
calleth
to
sackcloth
and
ashes
,
to
weeping
and
lamentation
,
then
they
apply
that
part
of
the
Word
which
is
meetest
to
provoke
to
humiliation
and
mourning
,
and
fasten
their
thoughts
upon
some
judgments
which
may
further
to
penitency
.
When
God
promiseth
mercy
,
offers
peace
,
enriches
his
Church
with
manifold
spirituall
blessings
;
their
eyes
are
open
to
behold
his
goodness
,
and
their
hearts
enlarged
in
thankfulness
.
When
Religion
spreadeth
,
the
godly
prosper
,
the
Saints
encrease
,
the
Gospel
hath
free
passage
,
and
comely
order
is
observed
in
the
Assembly
and
amongst
the
Members
of
the
Church
,
then
they
are
clothed
with
garments
of
gladness
:
but
if
prophaneness
be
countenanced
,
Religion
disgraced
,
godliness
decay
,
the
freedome
of
the
Gospel
interrupted
,
good
order
neglected
,
and
the
Saints
had
in
contempt
,
then
they
put
on
the
weeds
of
sorrow
,
and
make
lamentation
in
secret
.
If
God
give
prosperity
,
they
call
for
knowledge
,
seek
increase
of
faith
,
patience
,
peace
,
and
comfort
;
rouse
up
themselves
to
watchfulness
,
humility
,
and
care
to
take
the
present
opportunity
,
lest
when
it
be
to
late
they
repent
their
folly
.
If
God
send
adversity
,
they
examine
their
waies
,
acknowledge
their
wretched
and
miserable
condition
,
call
to
remembrance
the
sweet
promises
of
mercy
,
look
to
the
providence
of
God
,
consider
that
the
end
of
all
chastisements
are
peace
to
the
godly
:
And
thus
seeking
greater
assurance
of
forgiveness
of
sinnes
,
power
of
grace
,
peace
of
conscience
,
and
evidence
of
eternall
happiness
,
they
quietly
yeeld
themselves
in
these
outward
things
to
the
good-will
and
pleasure
of
God
.
The
like
may
be
said
of
other
particulars
:
for
God
hath
given
them
wisdom
to
see
what
advantages
are
offered
for
the
enriching
of
his
soul
,
what
course
is
to
be
taken
for
the
encrease
of
his
spirituall
stock
,
what
impediments
lie
in
the
way
,
how
they
are
to
be
removed
,
and
what
meditations
are
fittest
to
procure
good
,
and
to
preserve
themselves
from
the
contrary
danger
.
Have
the
thoughts
of
a
temporary
Believer
their
changes
,
their
severall
seasons
and
successions
?
surely
they
alter
as
his
outward
condition
of
life
doth
:
for
upon
it
they
are
most
constantly
and
contentedly
setled
.
As
the
world
doth
fawne
or
frown
upon
him
,
so
is
he
moved
either
with
joy
or
sorrow
.
Spirituall
objects
if
they
touch
not
his
temporalities
,
make
no
deep
impression
in
his
heart
,
take
not
up
much
room
in
his
thoughts
.
Let
God
bless
or
blast
a
Kingdom
,
let
the
Word
runne
swiftly
or
finde
great
opposition
,
let
sincerity
be
cast
to
the
wals
and
prophaneness
countenanced
,
he
matters
not
greatly
,
so
he
may
sleep
in
a
whole
skin
,
and
keep
his
worldly
comforts
entire
.
This
is
that
which
gives
life
to
his
thoughts
;
if
this
faile
,
his
thoughts
are
heavy
,
dumpish
and
desperate
.
Well
may
he
conform
and
confort
with
others
in
words
,
gestures
and
actions
:
but
ordinarily
his
thoughts
admit
no
change
,
save
onely
so
farre
as
his
private
temporall
felicity
is
endangered
by
publique
judgment
,
or
enlarged
by
showers
of
mercy
and
blessings
from
Heaven
,
unless
the
flourishing
of
Religion
cause
secret
grutching
out
of
fear
lest
anothers
credit
should
be
his
disgrace
.
5.
Great
is
the
wisdom
and
dexterity
that
God
hath
given
these
Christians
,
both
to
guard
their
hearts
and
governe
their
thoughts
with
good
success
for
the
attainment
of
that
end
they
aime
at
,
though
not
in
that
measure
they
would
and
do
desire
.
Their
care
is
to
prevent
former
evils
,
and
to
be
quickned
in
holiness
and
comfort
:
which
they
feel
in
some
measure
,
comparing
their
present
state
with
what
it
was
in
former
times
.
Experience
hath
made
them
wise
to
make
choice
of
the
right
way
,
and
to
decline
the
Rocks
upon
which
they
dained
heretofore
.
By
long
travell
they
have
found
out
where
they
struck
awry
,
what
hath
kept
them
under
,
how
they
may
lead
their
lives
with
more
fruit
,
and
make
better
use
of
Gods
Ordinances
.
In
Arts
and
Trades
men
obtain
greater
skill
and
ripeness
by
paines
and
observation
,
they
bring
matters
to
more
perfection
,
and
dispatch
their
business
with
more
speed
and
facility
:
and
shall
a
Christian
gaine
nothing
in
godliness
by
long
practice
,
heedfull
observation
,
and
continuall
watchfulness
?
their
wisdom
and
dexterity
is
apparent
in
these
things
.
First
,
By
spirituall
prudence
and
holy
watchfulness
they
timely
discover
and
defeate
all
be
policies
and
stratagems
of
Satan
.
2
Cor
2
11.
The
blowes
and
soyles
received
,
have
made
them
both
skilfull
and
wary
to
espie
and
disapoint
the
assaults
of
the
enemy
,
so
that
they
are
neither
turned
out
of
the
way
,
nor
kept
under
by
them
as
heretofore
:
but
on
the
contrary
are
much
quickned
and
emboldned
to
renew
their
faith
,
repentance
,
humiliation
,
watchfulness
,
so
fearing
danger
,
that
they
decline
it
wisely
.
For
God
in
his
unspeakable
wisdom
confounds
Satan
in
all
his
enterprises
,
ordering
the
works
of
the
Devill
to
the
setting
forth
of
his
glory
.
And
this
secret
the
Lord
hath
revealed
unto
his
Children
,
whom
he
enableth
to
get
good
by
all
the
assaults
of
that
evill
One
,
that
what
Satan
intends
for
hindrance
,
that
makes
them
runne
more
swiftly
in
the
right
way
.
Doth
he
tempt
to
pride
after
humiliation
?
they
look
into
the
imperfection
of
their
best
duties
,
and
are
more
abased
:
doth
he
tempt
to
repine
?
they
are
stirred
up
to
love
.
Temptations
to
rashness
make
them
moderate
;
melancholy
distractions
draw
them
to
sorrow
more
unfeignedly
for
their
sinnes
.
Suggestions
to
remisness
kindle
zeal
,
discouragments
beget
boldness
and
courage
;
and
in
a
word
every
onset
provoks
to
earnest
prayer
.
Secondly
,
in
respect
of
sinnes
past
,
or
present
infirmities
,
they
guide
their
thoughts
so
,
that
they
are
neither
plunged
into
honour
,
nor
defiled
with
the
delightfull
and
pleasing
remembrance
of
them
.
A
rare
and
speciall
point
of
prudence
.
The
sinnes
of
our
ignorance
and
unregeneracy
leave
such
a
staine
behind
them
,
that
after
repentance
men
are
apt
to
defile
themselves
again
in
their
thoughts
,
by
running
over
the
passages
and
circumstances
of
them
with
pleasure
and
delight
.
Yea
,
whiles
men
set
themselves
to
muse
upon
their
sins
in
solitariness
,
with
an
intent
to
work
the
heart
to
deeper
loathing
,
and
unfeigned
humiliation
for
them
;
it
may
come
to
pass
that
their
hearts
may
be
ensnared
with
the
love
and
liking
of
some
corruption
,
which
they
did
desire
most
of
all
to
abhorre
.
Happy
then
is
he
,
who
hath
obtained
that
faith
and
grace
to
look
back
upon
his
sinnes
without
horrour
or
defilement
,
but
not
without
sorrow
and
detestation
.
Happy
is
that
Christian
,
who
can
pick
out
such
a
time
to
meditate
and
pray
against
his
sinne
,
that
he
may
be
comforted
in
hope
of
pardon
,
provoked
afresh
to
mourn
,
and
have
his
transgressions
in
greater
hatred
.
It
is
no
small
measure
of
grace
that
doth
alter
and
change
us
,
that
we
should
eagerly
persue
unto
death
,
what
we
loved
better
then
our
lives
.
Thirdly
,
They
endeavour
with
good
success
to
keep
out
or
keep
down
those
vaine
and
wandering
wishes
that
come
from
corruption
:
for
if
they
be
permitted
to
kindle
in
their
breasts
(
as
they
know
right
well
)
they
will
quickly
fire
the
whole
house
.
They
have
learned
that
sins
,
as
diseases
,
grow
by
continuance
,
and
that
in
spirituall
,
as
in
bodily
sicknesses
,
it
is
good
to
prevent
the
beginnings
.
They
are
well
acquainted
with
the
deceitfulness
of
their
hearts
,
the
malice
of
Satan
,
and
the
circumventions
of
sinne
,
which
once
entred
is
not
easily
expelled
:
All
which
considerations
awaken
them
,
by
faith
,
prayer
,
meditation
,
religious
emploiments
,
and
all
holy
meanes
,
to
beat
down
the
body
of
sinne
.
And
where
they
finde
themselves
more
subject
to
one
sinne
then
to
another
,
it
is
their
especiall
care
to
curb
their
thoughts
concerning
it
:
and
where
they
finde
themselves
defective
in
one
grace
more
then
another
,
they
think
most
upon
that
they
want
most
,
labouring
to
enlarge
their
hearts
in
love
to
all
Gods
Commandements
.
Fourthly
,
They
give
joyfull
and
thankful
entertainment
to
the
good
motions
of
Gods
Spirit
,
nourishing
them
with
care
and
diligence
that
they
may
fire
their
hearts
,
and
drie
up
the
unsavoury
puddle
of
corruption
by
little
and
little
.
And
whereas
it
is
then
best
to
enlarge
the
mind
in
holy
thoughts
and
meditations
,
when
it
is
freest
from
hinderance
,
either
abroad
or
at
home
:
therefore
they
seek
and
take
the
fittest
opportunities
for
contemplation
by
night
or
day
.
And
lest
that
noble
power
of
the
soul
should
be
taken
up
with
trifles
and
vanity
,
feed
upon
the
earth
,
or
wear
and
waste
it self
with
barren
and
lumpish
melancholy
,
they
are
carefull
and
provident
to
gather
,
digest
and
treasure
up
store
of
good
matter
and
heavenly
businesses
for
the
continuall
exercise
of
their
minds
.
Lastly
,
The
speciall
wisdom
of
these
worthy
Christians
in
governing
their
thoughts
,
appeares
in
this
,
that
they
fit
and
prepare
themselves
to
undergo
all
changes
without
fretting
,
couragiously
to
break
through
all
oppositions
that
be
made
against
their
godly
course
,
Job
.
3.24
,
25.
and
religiously
to
carry
themselves
in
all
estates
and
employments
,
that
they
be
not
idle
nor
unprofitable
,
much
more
that
they
be
not
stained
with
the
ordinary
and
common
sinnes
of
the
world
.
In
the
issue
of
their
thoughts
the
strong
Christian
is
differenced
from
the
temporary
,
(
but
that
comes
to
be
considered
in
the
state
of
a
Christian
being
in
temptation
,
and
is
common
to
him
with
other
Christians
:
therefore
that
shall
be
deferred
to
the
proper
place
.
)
And
to
shut
up
this
point
,
let
it
be
observed
,
that
what
is
spoken
of
the
thoughts
of
the
strong
Christian
,
that
in
some
measure
and
degree
may
be
applied
to
others
also
,
though
they
be
not
so
apparent
in
them
,
who
have
not
long
had
their
wits
exercised
to
discerne
good
and
evill
,
and
obtained
grace
to
lead
their
life
more
constantly
and
setledly
in
the
practice
of
godliness
then
others
,
that
have
not
so
known
the
Lord
,
and
the
manner
of
his
dealing
with
his
people
.
Q.
Whom
call
you
Young
men
in
Christianity
?
A.
Such
Believers
as
have
felt
comfort
in
Christ
,
tasted
of
the
good
Word
of
God
,
and
been
trained
up
in
godliness
,
but
have
not
attained
that
strength
of
grace
and
comfort
,
nor
that
experience
in
the
Christian
combate
and
waies
of
peace
,
that
the
old
and
well
experienced
Souldiers
of
Jesus
Christ
have
gotten
.
They
are
a
middle
sort
of
Christians
,
neither
so
well
setled
,
nor
so
well
experienced
in
the
spirituall
war
fare
,
nor
having
so
much
superiority
over
their
affections
,
as
the
Fathers
,
nor
yet
being
so
weak
,
infirme
,
and
unexperienced
as
the
Babes
.
These
men
having
been
nurtured
up
in
the
practice
of
holiness
for
a
season
,
and
now
called
to
a
more
serious
consideration
of
their
state
and
waies
,
are
specially
busied
in
fighting
against
the
temptations
of
Satan
,
resisting
and
subduing
their
unruly
lusts
,
of
which
nevertheless
they
are
sometimes
overcome
.
This
life
is
full
of
conflicts
,
unsetledness
,
and
some
discomfort
;
now
the
heart
is
quiet
,
shortly
distempered
with
inward
suggestions
and
outward
occasions
.
Their
continuall
work
is
to
make
war
against
their
rebellious
desires
,
vaine
wishes
,
and
inordinate
passions
,
which
making
strong
head
against
the
power
of
grace
,
do
put
them
to
no
small
trouble
.
The
Apostle
warneth
hereof
,
1
Joh
.
2.14
.
and
shewing
with
whom
they
must
encounter
,
encourageth
to
the
combate
,
not
only
telling
what
a
glorious
victory
it
shall
be
to
vanquish
such
an
enemy
,
but
assuring
them
of
victory
,
as
if
they
had
gotten
it
already
.
And
though
this
life
may
seem
tedious
and
miserable
,
yet
is
it
safe
and
comfortable
:
the
life
which
is
not
exercised
in
this
warfare
,
is
a
life
of
great
woe
and
deadly
dangers
.
Q.
How
are
their
minds
occupied
?
A.
In
watching
over
their
hearts
to
avoid
sinne
and
the
occasions
thereof
,
lest
they
should
be
enticed
,
and
so
disquieted
in
their
minds
,
and
break
out
to
the
offence
of
their
Brethren
,
and
reproach
of
their
profession
amongst
the
bad
.
They
grow
wary
,
weary
and
ashamed
of
anger
,
impatience
,
frowardness
,
fretting
,
sensible
desiring
of
their
neighbours
goods
,
&c.
which
were
wont
to
be
common
matters
with
them
:
but
now
they
pray
more
often
and
earnestly
against
them
,
and
have
some
fear
both
alone
and
in
company
to
be
overtaken
by
such
passions
.
But
though
they
covenant
to
look
better
to
their
courses
,
yet
are
they
soon
unsetled
and
distempered
with
unruly
affections
;
as
in
prosperity
with
forgetfulness
of
their
fervent
care
which
they
had
,
in
the
works
of
their
callings
with
earthly-mindedness
,
discontent
,
and
which
they
much
mislike
in
themselves
,
when
they
come
to
the
sight
of
it
.
In
a
word
,
they
are
much
grieved
for
their
sinnes
,
they
heartily
purpose
and
endeavour
reformation
,
they
watch
against
the
occasions
of
sinne
,
they
renew
their
covenant
if
they
have
offended
;
and
yet
they
are
oft
foyled
.
And
though
they
have
not
the
like
measure
of
spirituall
strength
as
the
Fathers
have
,
to
be
exercised
so
constantly
about
heavenly
things
,
and
to
make
God
their
guide
so
seriously
;
yet
they
are
much
delighted
with
the
good
examples
of
such
as
go
before
them
and
give
them
light
.
Though
for
want
of
knowledge
and
experience
they
cannot
proceed
in
godliness
,
like
to
the
well-experienced
,
but
are
oft
kept
under
,
foyled
,
and
turned
out
of
the
way
;
yet
they
are
glad
of
all
meanes
publique
and
private
,
whereby
they
might
be
established
.
In
a
word
,
they
are
encumbred
with
many
vaine
,
loose
and
roving
imaginations
,
which
unprofitably
take
up
the
heart
;
and
they
fall
into
dreames
of
earthly
dignities
,
outward
pompe
,
long
life
,
riches
,
preferment
,
pleasure
,
vaine
wishing
of
that
which
others
have
,
misliking
that
which
is
their
own
,
Mat
.
20.20
.
&c.
as
the
Disciples
admired
the
glory
of
the
Temple
,
and
foolishly
contended
amongst
themselves
which
of
them
should
be
the
greatest
:
but
as
they
come
to
the
knowledge
of
these
corruptions
,
they
complain
of
them
,
they
labour
earnestly
to
reform
and
amend
them
,
though
they
be
kept
under
long
for
their
good
,
that
they
might
see
what
they
are
,
and
be
humbled
in
the
sense
of
their
corruption
.
Now
from
this
that
hath
been
said
,
it
is
easie
to
discerne
what
are
the
cogitations
of
this
young
Christian
.
First
,
He
takes
more
notice
and
consideration
of
his
manifold
corruptions
,
his
unruly
desires
,
and
inordinate
passions
,
then
he
did
in
former
times
,
or
any
unregenerate
man
can
do
.
Psal
.
39.1
.
And
this
worketh
his
heart
to
frequent
and
earnest
prayer
,
continuall
watchfulness
,
constant
shunning
all
occasions
of
sinne
,
and
godly
jealousie
over
himself
,
lest
he
should
be
overtaken
alone
or
in
company
.
Howsoever
loosness
of
mind
and
distemper
of
affection
was
not
much
regarded
in
times
past
;
yet
now
he
thinks
upon
it
with
shame
and
confusion
,
seriously
intending
and
endeavouring
speedy
reformation
.
But
notwithstanding
this
unfeigned
purpose
,
these
evils
are
neither
at
once
nor
easily
subdued
;
which
gives
occasion
to
many
other
cogitations
.
Secondly
,
For
as
he
meeteth
with
many
difficulties
in
the
way
of
Christianity
,
Ezek
3.15
,
1●
.
he
is
oft
discouraged
and
beginneth
to
faint
,
finding
much
unsetledness
in
himself
,
having
received
many
foyles
,
notwithstanding
his
advised
purposes
to
serve
the
Lord
better
:
but
in
this
perplexity
,
after
some
heaviness
,
he
comes
to
weigh
and
ponder
with
himself
what
promises
God
hath
made
to
the
thirsty
,
what
enouragements
are
given
to
them
that
strive
,
what
asistance
he
affoardeth
to
them
that
watch
and
pray
,
whereby
he
is
encouraged
to
shake
off
heaviness
,
with
security
,
and
to
persist
in
seeking
grace
from
above
.
And
if
he
be
wisely
instructed
to
live
by
faith
,
not
onely
for
the
pardon
of
his
daily
infirmities
,
but
for
strength
of
grace
to
walk
before
God
in
holiness
and
righteousness
,
Cant
.
3.1
,
2.
this
doth
much
quicken
and
comfort
him
.
Oh
,
he
will
wrastle
mightily
,
and
take
courage
to
rise
again
being
foyled
,
so
long
as
he
is
supported
with
hope
of
Victory
:
He
will
never
be
secure
nor
heartless
,
so
long
as
he
is
assured
of
the
Lords
help
.
Thirdly
,
This
Christian
bethinks
himself
how
he
might
provide
and
put
on
the
spirituall
compleat
Armour
of
God
,
whereby
he
might
be
enabled
to
withstand
and
hold
out
against
all
the
furious
assaults
of
that
wicked
One
.
He
hath
not
learned
the
use
,
but
knoweth
the
need
of
that
furniture
,
which
moveth
him
to
seek
it
by
earnest
prayer
.
For
seeing
Weapons
are
for
the
War
,
now
he
is
exercised
with
conflicts
and
temptations
,
he
would
not
go
unprepared
.
Eph.
6.12
,
13.
The
Apostle
exhorteth
Believers
to
take
unto
themselves
the
whole
Armour
of
God
,
that
they
be
not
put
to
the
worst
,
or
forced
in
fight
to
turn
their
backs
:
which
direction
this
young
man
is
fit
to
hear
,
being
acquainted
with
the
malice
of
Satan
and
his
own
infirmities
.
Fourthly
,
His
heart
is
not
so
deeply
set
upon
worldly
businesses
,
nor
let
loose
to
vaine
rovings
as
before
:
but
he
looks
to
the
Principall
,
and
labours
especially
to
have
peace
with
God
.
For
he
well
perceives
that
these
things
do
blind-fold
judgment
,
and
poyson
the
will
:
Therefore
the
labour
of
the
mind
in
great
part
is
this
,
to
keep
himself
from
being
taken
up
with
carnall
,
excessive
musing
about
earthly
things
or
vanities
,
seeing
good
meditations
are
not
onely
hindered
,
but
even
estranged
,
and
for
the
time
driven
quite
away
.
Fifthly
,
He
doth
oft
and
earnestly
consider
the
directions
given
out
of
the
Word
how
he
might
curb
his
passions
,
and
reform
his
thoughts
,
that
he
might
reap
the
benefit
and
profit
of
them
.
As
men
of
crasy
temper
willing
to
better
their
health
,
are
ready
to
hearken
to
any
good
prescription
of
diet
or
exercise
:
so
fareth
it
with
this
Christian
,
who
is
desirous
above
all
things
to
get
riddance
from
those
evils
,
that
disturbe
the
peaceable
disposition
of
his
soul
Q
Whom
call
you
Babes
?
A.
They
are
of
two
sorts
;
for
some
are
as
it
were
in
the
birth
,
as
the
Apostle
speaketh
to
the
Galathians
,
My
little
Children
,
Gal
.
4.19
.
of
whom
I
travell
in
birth
again
,
till
Christ
be
formed
in
you
.
The
other
be
such
as
hang
upon
the
breast
,
even
as
Infants
which
are
new
borne
;
whose
property
is
to
know
their
Parents
,
though
they
know
nothing
else
,
and
to
cry
after
them
,
1
Joh
.
2.14
.
and
to
call
them
by
their
names
(
though
unperfectly
and
with
a
stammering
tongue
)
and
to
desire
the
breast
whereby
they
are
nourished
.
1
Pet
.
2.2
.
They
are
like
to
fresh
and
inexpert
Souldiers
,
who
have
not
as
yet
been
feared
in
the
field
;
they
little
marke
and
consider
how
they
are
tempted
and
inticed
.
Many
follies
,
weaknesses
,
and
gross
ignorance
are
in
the
most
of
them
;
many
deceivings
of
themselves
,
many
phantasies
,
and
oversights
are
carried
about
of
them
.
They
know
not
the
multitude
of
fleshly
lusts
,
which
secretly
lurk
within
them
,
and
the
passions
which
ruled
them
before
,
keep
their
hold
,
and
abide
in
great
strength
to
their
disgrace
and
discouragement
.
There
be
two
dangers
whereinto
they
are
subject
to
fall
;
whereof
the
one
is
when
they
feele
comfort
,
and
the
other
when
they
feele
it
not
For
whilest
their
comfort
continueth
,
the
sweetness
thereof
doth
so
affect
them
,
that
they
are
ready
(
to
the
dishonour
of
God
,
and
offence
of
others
)
to
neglect
their
lawfull
business
,
as
being
a
great
let
to
their
spirituall
exercises
;
and
thereby
fall
into
the
snare
of
the
Devill
,
grow
to
be
idle
and
unprofitable
,
to
censure
and
spie
faults
in
others
.
When
they
want
comfort
they
fall
into
heavy
dumps
,
and
distractfulness
,
fearing
all
was
but
a
shadow
and
a
dream
.
Because
as
young
Children
that
are
not
acquainted
with
the
rod
and
frowns
of
the
Father
,
they
look
to
be
set
upon
the
lap
.
Q
About
what
are
our
thoughts
occupied
?
A.
His
favour
is
all
in
all
unto
them
,
in
so
much
as
if
they
have
not
some
knowledge
that
he
is
tenderly
affected
towards
them
,
they
so
long
after
it
,
that
nothing
can
satisfie
them
without
it
.
And
about
this
their
thoughts
are
chiefly
occupied
,
after
they
know
what
it
is
worth
;
and
in
the
meanes
of
their
spirituall
nourishment
,
which
is
the
Word
of
God
,
and
not
least
of
all
in
this
,
that
they
may
not
in
the
smallest
thing
offend
or
displease
God
in
that
which
they
know
.
1
Pet
.
2.2
.
And
by
this
that
hath
been
said
,
it
may
appeare
that
the
thoughts
of
Gods
people
,
even
the
weakest
,
differ
much
from
others
,
who
are
unrenewed
,
to
whom
the
thought
of
heavenly
matters
is
tedious
,
who
have
no
delight
to
think
how
they
may
be
better
reformed
,
who
will
not
be
brought
to
put
themselves
in
the
weights
of
the
Sanctuary
,
that
is
,
to
try
their
estate
by
the
Word
of
God
.
For
the
temporary
Believer
doth
never
so
think
upon
the
grace
of
God
and
his
favour
in
Jesus
Christ
,
as
to
preferre
it
simply
and
in
comparison
above
all
worldly
contentments
,
that
this
earth
doth
afford
;
nor
upon
the
Word
of
grace
,
as
to
receive
it
into
an
honest
and
good-heart
,
to
retain
and
feed
upon
it
and
every
part
thereof
with
savour
and
delight
;
nor
upon
the
vanity
,
uncertainty
,
and
feebleness
of
worldly
comforts
,
as
to
renounce
all
interest
in
things
below
,
that
he
might
obtain
a
more
certain
,
durable
Inheritance
in
Heaven
;
nor
upon
the
hainousness
of
sinne
,
deliberatly
to
resolve
not
to
offend
God
against
knowledge
in
any
wise
.
But
all
true
Believers
,
even
the
weakest
Babes
,
have
proceeded
thus
farre
:
who
are
yet
unable
to
governe
their
thoughts
,
and
rule
their
passions
in
any
good
manner
;
know
not
the
frowardness
of
their
own
hearts
.
Nevertheless
,
these
weak
Christians
must
remember
,
that
they
are
compared
to
Children
,
for
that
they
should
daily
grow
out
of
childishness
,
and
not
think
that
from
time
to
time
they
should
be
borne
with
,
and
their
follies
winked
at
in
them
.
Therefore
,
our
Saviour
compareth
the
state
of
his
Church
and
people
in
the
first
age
and
beginning
of
it
,
Mat
.
13.31
.
to
a
graine
of
mustard
seed
,
which
being
once
rooted
,
how
small
soever
it
be
,
groweth
forward
from
appearing
above
ground
,
to
be
a
blade
,
and
so
to
branch
.
Teaching
his
thereby
,
that
they
should
so
look
to
go
from
one
degree
to
another
,
that
though
they
did
not
know
what
was
to
be
done
of
them
in
this
their
Christian
course
,
when
they
first
enter
into
it
:
yet
now
after
they
have
been
trained
up
in
it
for
a
season
,
and
have
tasted
of
the
Promise
of
life
,
they
should
hasten
thither
through
all
lets
which
might
hinder
them
;
and
purge
out
,
as
they
come
to
see
them
,
many
unbeseeming
qualities
and
old
evill
customes
.
Q.
May
not
these
three
degrees
of
Christians
in
some
respect
fall
one
into
another
?
A.
Yes
without
question
:
for
the
most
grave
Father
may
sometime
,
and
in
some
things
,
be
as
weak
as
the
youngest
Child
,
and
as
violently
tempted
as
the
Young
man
.
And
many
of
the
things
noted
before
,
are
incident
equally
and
alike
to
them
all
;
yet
because
it
hath
seemed
good
to
the
wisdom
of
God
,
by
his
Servant
to
make
this
distinction
,
Gal
.
1.8
.
Eph.
4.13
.
Heb
.
5.13
,
14.
we
must
not
neglect
it
.
Besides
,
it
may
be
confirmed
by
sundry
testimonies
and
examples
of
holy
Scripture
,
that
some
are
stronger
then
others
;
and
we
have
particular
mention
of
many
,
who
of
weak
became
strong
,
and
increased
as
in
knowledge
and
years
,
so
in
faith
,
courage
,
zeal
;
as
Moses
,
Esay
,
Peter
,
&c.
Q.
Are
any
sort
of
Christians
altogether
free
from
evill
Cogitations
?
Psal
.
39.3
.
Psal
.
31.22
.
A.
Not
any
,
though
some
be
freed
in
greater
measure
then
others
.
Gold
hath
its
dross
,
Wine
its
lees
:
the
best
soyle
will
beare
weeds
,
the
most
holy
man
doth
offend
in
words
,
in
thoughts
much
more
.
Every
Christian
is
a
Souldier
by
profession
:
But
our
warfare
were
at
an
end
,
if
we
were
freed
from
the
remainders
of
sinne
.
Nay
,
the
Children
of
God
,
weak
and
strong
,
are
not
onely
thrust
,
from
their
peaceable
condition
with
evill
cogitations
sometimes
,
but
sensibly
dazled
also
,
as
men
not
knowing
where
they
are
.
The
clearest
Springs
may
runne
muddy
after
a
storme
or
tempest
;
Low
Brooks
swell
high
at
a
Flood
by
the
inundation
of
other
waters
;
The
most
exact
constitution
is
now
and
then
shaken
with
a
Feaver
:
and
the
best
man
by
suggestions
and
allurements
may
be
turned
out
of
the
way
for
a
time
.
An
hypocrite
is
good
for
a
fit
,
making
fair
promises
which
he
forgetteth
to
make
good
:
and
a
good
man
may
be
distempered
for
a
fit
,
lissening
unto
those
evil
motions
,
which
upon
more
narrow
consideration
they
renounce
and
detest
.
Q.
What
are
the
causes
of
evill
Thoughts
?
A.
Evill
thoughts
spring
from
corruption
of
nature
,
proceed
from
Satan
,
Jam
.
1.14
.
or
be
occasioned
by
outward
objects
,
as
hath
been
said
:
But
we
may
further
note
some
speciall
causes
of
them
in
respect
of
our selves
,
such
as
these
;
Negligence
in
watching
over
our
hearts
;
carelesness
in
meditation
of
good
things
;
formality
in
matters
of
Religion
;
neglect
of
good
and
holy
motions
of
Gods
Spirit
;
idleness
,
the
fountain
and
nourse
of
filthy
and
terrible
thoughts
;
slight
observation
of
the
Word
and
Works
of
God
,
which
causeth
barrenness
;
Curiosity
and
vaine
prying
into
things
not
revealed
.
But
though
continuall
watchfulness
,
may
prevent
evil
thoughts
in
good
measure
,
yet
no
diligence
that
can
be
used
,
will
free
altogether
from
evil
motions
:
because
the
flesh
that
abideth
in
us
will
lust
against
the
Spirit
Q.
Why
doth
God
suffer
his
Children
to
be
molested
with
evill
Thoughts
?
A.
This
he
doth
for
divers
ends
.
First
,
That
they
might
learn
to
know
themselves
,
how
miserable
and
corrupt
they
are
by
nature
,
unapt
to
good
,
prone
to
evill
,
unable
to
help
themselves
,
or
to
merit
any
thing
at
his
hands
.
Secondly
,
To
keep
them
in
humility
,
that
they
be
not
puffed
up
with
the
measure
of
grace
received
from
him
,
when
they
feel
the
fruits
of
corruption
continually
troubling
and
interrupting
them
.
Thirdly
,
2
Cor
.
12.7
.
The
Lord
leaves
us
to
be
buffeted
with
evill
thoughts
,
to
prevent
security
,
carelesness
,
and
falling
into
gross
and
scandalous
sinnes
:
as
we
have
often
temptations
to
distrust
,
to
make
us
the
more
carefull
to
renew
our
faith
.
Fourthly
,
The
daily
occurrence
of
evill
thoughts
,
our
inability
to
avoid
them
,
and
the
continuall
annoyance
we
have
from
them
in
our
best
duties
,
is
an
excellent
meanes
to
drive
us
out
of
our selves
,
and
to
send
us
to
Christ
for
daily
pardon
of
sinnes
,
and
increase
of
grace
,
which
we
cannot
but
see
to
be
exceeding
necessary
.
Fifthly
,
The
abounding
of
sinne
doth
the
more
commend
the
rich
and
superabundant
grace
of
God
,
Rom
.
5.20
.
who
is
pleased
to
continue
gracious
and
mercifull
to
us
notwithstanding
our
daily
infirmities
,
and
to
heale
our
stained
leprous
nature
by
degrees
,
untill
they
be
made
perfect
and
pure
from
all
spot
.
Q
When
and
what
thoughts
do
most
trouble
the
godly
?
A.
First
,
What
sinne
we
are
most
accustomed
unto
,
the
thought
of
it
will
be
sure
most
to
disturb
us
,
and
that
at
such
times
as
we
would
set
our selves
to
meditate
upon
some
spirituall
good
thing
,
or
prepare
and
make
our selves
ready
to
walk
with
God
Secondly
,
When
we
are
about
to
do
most
good
,
we
are
sure
to
be
pestered
and
interrupted
with
vilest
thoughts
.
Thirdly
,
The
thoughts
of
the
godly
are
various
,
according
to
their
condition
,
constitution
,
disposition
,
and
growth
in
grace
;
as
in
prosperity
to
be
molested
with
temptations
to
security
,
pride
,
forgetfulness
of
God
,
formality
in
Religion
,
if
they
be
not
exercised
with
some
affliction
in
another
kind
:
In
adversity
to
be
assayled
with
thoughts
of
distrust
,
impatience
,
faintness
,
discontent
,
repining
,
and
such
like
.
The
fearfull
and
tender
hearted
are
beset
with
thoughts
of
dejectedness
,
horrour
and
unbelief
;
the
more
bold
of
nature
with
presumption
and
self-confidence
,
&c.
Fourthly
,
Vaine
,
idle
rovings
,
and
unseasonable
cogitations
do
more
trouble
the
Children
of
God
in
the
practice
of
good
duties
,
then
thoughts
in
themselves
simply
evill
and
ungodly
.
Q.
What
course
must
be
taken
for
the
preventing
of
evill
Thoughts
?
A.
First
,
If
evill
thoughts
arise
in
our
hearts
,
we
must
presently
make
resistance
against
them
,
humbling
our
souls
by
speedy
repentance
,
stirring
up
our selves
to
a
further
dislike
of
the
evill
,
and
turning
the
heart
to
the
contrary
good
or
present
duty
with
more
fervency
and
devotion
.
Secondly
,
We
must
store
the
heart
continually
with
good
matter
,
and
set
it
on
work
about
some
thing
that
is
honest
,
pure
,
and
profitable
,
so
shall
there
be
no
room
for
idle
thoughts
.
Thirdly
,
Inordinate
boundless
desires
of
mind
are
occasions
of
many
unseasonable
and
evill
cogitations
,
which
must
be
limited
and
brought
into
subjection
,
before
we
can
be
freed
from
noysome
thoughts
about
them
.
Labour
we
then
to
confine
our
desires
,
and
strive
for
contentment
in
our
estates
;
so
shall
we
avoid
a
world
of
covetous
and
ambitious
thoughts
,
with
such
as
accompany
them
,
viz.
thoughts
of
deceit
,
flattery
,
murther
,
&c.
Fourthly
,
Watchfulness
is
a
meanes
to
keep
evill
out
of
the
heart
,
or
to
apprehend
it
that
it
cannot
roost
there
.
To
be
rid
from
wicked
imaginations
,
we
must
make
a
covenant
with
our
hearts
,
and
set
continuall
watch
over
them
.
Especially
we
must
look
narrowly
to
our selves
in
the
performance
of
holy
duties
,
that
unseasonable
thoughts
foisted
into
the
mind
,
hinder
not
present
intention
,
and
draw
the
heart
another
way
.
For
the
neglect
hereof
gives
the
Lord
just
occasion
to
leave
us
to
be
buffeted
with
all
sorts
of
evill
thoughts
,
impure
and
terrible
.
Also
we
must
carefully
look
to
our selves
,
when
we
are
alone
,
that
we
let
not
our
thoughts
rove
at
randome
,
but
confine
them
to
some
certain
bounds
;
as
the
goodness
of
God
,
his
works
of
mercy
and
judgment
,
&c.
Fifthly
,
It
is
good
to
remember
,
that
we
must
give
account
for
our
thoughts
,
and
so
to
reckon
with
our selves
for
them
in
this
life
,
that
we
may
not
be
judged
for
them
in
the
life
to
come
.
Sixthly
,
We
shall
graciously
prevent
evill
thoughts
,
if
we
beheedfull
to
entertain
the
good
motions
of
Gods
Spirit
,
to
obey
the
checks
of
conscience
,
to
make
use
of
Gods
wonderfull
Works
,
seasoning
our
hearts
with
the
meditation
of
them
.
Seventhly
,
It
also
much
availeth
to
make
a
covenant
with
our
eyes
and
other
senses
,
keeping
them
from
carnall
objects
;
to
avoid
wicked
company
,
and
to
turn
away
from
all
occasions
of
evill
cogitations
.
Q.
What
are
the
severall
kinds
of
evill
Thoughts
that
must
be
shunned
?
A.
First
,
Unseasonable
disordered
thoughts
beside
the
business
or
duty
in
hand
,
tending
to
coole
intention
,
or
to
interrupt
and
draw
us
from
the
present
work
we
go
about
.
Q.
What
are
the
speciall
Causes
of
these
evill
Thoughts
?
A.
What
hath
been
said
before
of
the
causes
of
all
evill
thoughts
,
may
be
applied
to
these
;
unto
which
these
speciall
causess
may
be
added
.
First
,
want
of
preparation
to
holy
duties
,
and
of
intention
and
setling
the
mind
upon
God
,
and
as
in
his
presence
,
in
the
performance
of
them
.
Secondly
,
A
dissolute
,
inconstant
practice
of
holy
duties
,
arising
from
love
of
carnall
liberty
,
gross
ignorant
conceits
of
Gods
worship
,
prejudicate
opinion
,
or
indulgence
to
some
speciall
sinne
,
may
occasion
roving
and
distracting
thoughts
.
Seldome
can
we
keep
our
hearts
to
what
they
affect
not
,
be
not
accustomed
unto
,
esteeme
not
at
an
high
rate
,
set
not
upon
with
all
their
might
.
Thirdly
,
Covetousness
and
eager
desire
of
worldly
things
causeth
manifold
wanderings
.
He
cannot
attend
upon
God
,
lissen
to
his
Word
,
lift
up
his
heart
to
Heaven
,
that
is
fast
glued
to
the
earth
.
Ezek
.
33.31
,
32.
The
worldling
may
sit
before
a
Preacher
to
hear
the
Word
,
but
his
heart
goeth
after
his
covetousness
.
Fourthly
,
Conceit
of
our
ability
to
serve
God
of
our selves
,
may
justly
cause
the
Lord
to
give
us
up
to
be
buffeted
with
carnall
imaginations
,
that
we
might
learn
better
to
know
our selves
,
and
be
more
humble
in
our
own
eyes
.
For
trusting
in
our
sufficiency
,
is
it
to
be
wondered
at
,
if
we
finde
our selves
disturbed
in
the
service
we
take
in
hand
,
and
be
made
to
see
the
vanity
of
our
hearts
?
Fifthly
,
Ignorance
and
unsedledness
is
the
cause
of
much
slightness
,
uncertainty
,
and
wandering
,
of
fear
,
distraction
,
and
inconstancy
.
When
we
be
ever
doubtfull
of
our
course
,
whether
it
be
pleasing
to
God
or
no
,
we
must
necessarily
be
tossed
to
and
fro
in
our selves
,
neither
knowing
what
to
do
,
no
leave
undone
.
Sixthly
,
The
liberty
of
the
senses
in
holy
duties
,
as
of
the
eye
to
rove
,
and
of
the
ear
to
wander
after
pleasing
objects
,
as
pompous
ceremonies
,
may
be
occasions
to
cloy
the
heart
with
carnall
thoughts
.
Seventhly
,
The
heart
is
to
seek
in
holy
duties
,
because
we
suffer
it
to
wander
all
the
day
long
.
Q.
What
be
the
unseasonable
Thoughts
that
molest
the
godly
in
good
duties
?
A.
They
be
of
divers
kinds
;
some
in
themselves
good
and
profitable
,
but
not
sorting
with
the
present
occasion
,
nor
leading
us
along
therein
;
some
in
themselves
lawfull
,
if
they
had
been
recalled
in
their
season
;
as
of
matters
pertaining
to
this
life
,
arrands
,
journeys
,
building
,
buying
,
selling
,
business
that
we
had
forgotten
,
or
have
to
do
with
some
other
person
,
&c.
some
triviall
,
vaine
,
idle
and
sottish
,
of
things
of
no
worth
,
or
that
shall
never
come
to
pass
.
To
say
nothing
of
thoughts
evill
in
themselves
,
carnall
,
presumptuous
,
vaine-glorious
,
filthy
,
curious
,
&c.
which
do
grievously
trouble
the
heart
in
the
performance
of
that
service
,
wherein
he
desires
to
enjoy
most
sweet
communion
and
fellowship
with
God
.
These
latter
are
not
onely
unseasonable
,
but
sinfull
in
themselves
:
therefore
I
will
reserve
them
to
their
proper
place
.
Q.
What
are
the
Effects
of
these
Thoughts
?
A.
First
,
At
the
best
they
interrupt
the
intention
of
heart
in
the
worship
of
God
,
and
so
hinder
the
work
of
the
Spirit
in
the
power
thereof
,
and
deprive
the
conscience
of
much
comfort
.
Secondly
,
If
we
give
way
unto
them
they
may
prove
occasions
of
hypocrisie
,
formality
in
Religion
,
prophaneness
of
heart
;
nay
they
may
procure
some
spirituall
desertion
,
and
move
the
Lord
to
give
us
up
to
the
reproach
of
some
gross
sinne
,
to
punish
our
disregard
of
his
glory
.
Thirdly
,
Scrupulousness
is
caused
by
vaine
thoughts
.
Is
not
this
a
tentation
incident
to
many
weak
ones
in
the
day
of
their
desertions
;
that
they
dare
not
meddle
with
the
Ordinances
of
God
,
their
hearts
are
so
full
of
ignorance
and
vanity
?
they
have
so
abused
them
heretofore
,
and
their
minds
are
so
choaked
with
vanity
and
abhomination
,
that
they
are
afraid
to
come
before
God
,
lest
they
should
be
found
guilty
of
taking
his
name
in
vaine
.
But
against
this
,
it
must
be
remembred
,
that
the
sinne
which
cleaveth
to
us
,
cannot
excuse
the
omission
of
a
duty
that
God
requireth
.
The
vanity
that
disturbes
must
be
laboured
against
,
but
the
duty
which
God
necessarily
requires
,
must
not
be
neglected
.
Q.
Why
doth
the
Lord
suffer
his
servants
to
be
pestered
with
unseasonable
Thoughts
in
his
service
?
A.
Satan
intends
the
molestation
of
the
Saints
and
the
dishonour
of
God
,
by
stirring
up
such
idle
imaginations
in
their
minds
at
that
time
:
but
the
Lord
in
great
wisdom
orders
all
things
to
the
good
of
his
people
and
the
confusion
of
Satan
.
First
,
Hereby
the
Lord
doth
tame
the
pride
of
our
hearts
,
and
keep
us
in
humility
,
discovering
to
us
the
sinfull
vanity
that
doth
possesse
the
soul
,
and
our
averseness
to
that
which
is
good
.
Oh
,
what
wretchedness
doth
lodge
in
the
heart
,
that
men
should
delight
more
to
busie
themselves
vainely
,
then
to
commune
with
the
Lord
?
Secondly
,
The
grace
of
God
is
the
more
glorious
,
in
that
he
doth
enable
us
to
pray
,
and
accept
of
our
prayers
.
The
vanity
of
our
thoughts
sufficiently
testifies
what
our
hearts
by
nature
do
affect
and
runne
after
:
if
they
be
lifted
up
in
any
measure
to
desire
spirituall
things
,
it
is
by
the
powerfull
work
of
grace
.
The
imperfection
of
our
prayers
is
manifest
by
our
rovings
,
that
we
must
acknowledge
it
the
great
mercy
of
God
,
if
he
vouchsafe
audience
or
grant
our
requests
.
What
hath
been
said
before
of
the
causes
why
God
suffers
his
Children
to
be
troubled
with
evill
cogitations
,
may
be
applied
to
these
in
speciall
.
Q
What
are
the
Remedies
of
these
Thoughts
?
A.
First
,
To
wake
with
God
in
the
morning
,
is
a
speciall
preservative
against
idle
wanderings
in
holy
duties
.
If
the
eye
be
lightsome
to
see
God
in
Christ
,
through
the
glass
of
the
Word
,
and
to
hol●
waking
before
him
;
If
the
affections
be
moved
to
him
in
thankfulness
,
who
hath
led
us
all
our
daies
,
who
is
that
Prince
that
maketh
peace
in
us
,
whose
secret
is
the
strength
of
our
heart
that
it
fainteth
not
,
whose
favour
is
that
Shield
which
doth
so
cover
us
,
that
evils
have
not
leave
to
assaile
us
,
much
less
to
prevaile
against
us
;
If
we
fly
to
Christ
early
to
have
the
dimness
of
our
sight
cleared
,
to
get
the
distillation
of
by-thoughts
stopped
,
by
looking
to
him
who
unites
our
hearts
to
himself
;
if
we
seek
to
that
quickning
Spirit
to
scatter
our
slumber
,
and
labour
him
who
is
light
it self
to
expell
those
externall
darknesses
which
inviron
us
;
If
we
look
to
Jesus
Christ
who
is
made
of
God
our
righteousness
and
sanctification
,
to
wash
away
the
guilt
of
sinne
,
and
by
his
Spirit
to
cleanse
us
from
the
spot
of
corruption
;
If
we
put
on
Christ
by
faith
,
and
gird
about
us
the
compleat
Armour
of
a
Christian
;
If
we
look
to
Christ
by
faith
as
our
salvation
,
who
must
bring
all
our
graces
forward
from
one
degree
to
another
,
as
to
our
Vice-roy
,
who
must
tread
Satan
under
our
feet
,
as
to
our
Guide
and
Directour
who
must
lead
us
forward
in
the
waies
of
peace
:
If
we
learn
thus
to
awake
with
God
every
morning
,
and
prepare
our selves
to
walk
with
him
,
we
shall
the
better
be
fenced
against
unseasonable
thoughts
all
the
day
after
.
Secondly
,
Holy
preparation
to
good
duties
is
profitable
against
idle
thoughts
.
Did
we
set
our selves
to
the
consideration
of
our
inability
and
unworthiness
to
appeare
before
God
;
to
the
meditation
of
his
Majesty
and
holiness
with
whom
we
have
to
do
;
to
the
thought
of
our
manifold
wants
,
and
the
sweet
comfort
we
might
have
in
communion
with
God
,
we
should
not
be
distracted
as
many
times
we
are
.
It
is
our
rushing
upon
holy
things
without
deliberation
,
that
causeth
so
many
by-thoughts
in
the
performance
of
our
best
services
.
Thirdly
,
In
the
practice
of
all
spirituall
exercises
we
must
especially
look
to
the
intention
of
the
heart
,
setling
it
in
the
presence
of
the
great
and
all-seeing
God
,
and
fixing
it
constantly
upon
him
alone
.
Fourthly
,
Constancy
in
keeping
our
times
and
occasions
for
holy
duties
is
a
great
furtherance
of
intention
.
Neglect
breeds
unfitness
;
discontinuance
causeth
distraction
.
If
the
nest
of
wandering
imaginations
be
not
purged
by
constant
resistance
,
they
will
encrease
more
and
more
.
The
less
communion
we
have
with
God
,
the
more
untoward
are
our
hearts
to
come
before
him
.
Fifthly
,
The
daily
renewing
of
repentance
for
all
known
sinne
,
doth
embolden
to
appear
before
the
Lord
in
his
worship
,
and
fit
to
free
and
entire
conversing
with
his
Majesty
.
For
the
heart
that
is
purged
and
made
clean
,
is
not
haunted
with
the
thought
of
sinne
,
when
we
are
about
the
most
excellent
works
,
as
it
would
be
if
sinne
were
suffered
to
have
quiet
harbour
.
Sixthly
,
We
must
make
a
covenant
with
our
senses
,
as
with
our
ears
and
eyes
,
&c.
that
in
the
worship
of
God
they
may
not
wander
after
vanity
,
and
so
let
in
such
objects
as
may
divert
and
corrupt
our
serious
Meditations
.
Seventhly
,
The
confining
of
our
thoughts
and
affections
in
worldly
occasions
all
the
day
long
,
is
a
speciall
meanes
to
prevent
vaine
rovings
,
when
we
intend
spirituall
duties
.
If
our
conversation
be
without
covetousness
,
discontent
,
distrust
,
lightness
;
If
we
prosecute
our
civill
affaires
with
heavenly
minds
,
undertaking
them
in
obedience
,
depending
upon
his
goodness
for
success
,
submitting
our selves
to
his
good
pleasure
,
aiming
at
his
glory
,
resting
in
his
approbation
;
If
we
be
frequent
in
meditation
of
heavenly
things
,
and
draw
our selves
into
Gods
presence
to
have
private
familiarity
with
his
holiness
;
If
we
observe
our
hearts
,
that
they
runne
not
loosely
up
and
down
we
know
not
whither
;
and
take
notice
of
our
wants
,
that
we
might
seek
supply
:
then
shall
the
heart
be
more
ready
and
spirituall
when
we
come
to
set
duties
.
Eighthly
,
If
we
cannot
get
freedom
from
vaine
imaginations
,
yet
may
we
not
omit
the
practice
of
good
duties
:
for
that
were
to
give
way
to
the
corruption
of
nature
and
malice
of
Satan
.
Therefore
casting
away
all
confidence
in
our selves
,
and
calling
to
remembrance
the
mercifull
Promises
of
God
to
pardon
the
weaknesses
that
cleave
unto
our
best
duties
,
we
must
still
draw
near
unto
the
Throne
of
grace
,
complaining
unto
our
God
of
the
unruliness
of
our
hearts
,
and
labouring
to
approve
them
in
his
presence
;
waiting
upon
him
for
the
accomplishment
of
his
work
,
and
comforting
our selves
in
the
promise
of
his
rich
,
free
,
undeserved
mercy
.
Thus
if
we
humble
our selves
,
and
prepare
our
heart
to
meet
the
Lord
,
we
shall
finde
the
Lord
gracious
,
both
to
grant
pardon
,
and
to
vouchsafe
freedom
from
these
vaine
and
wandering
imaginations
.
Lastly
,
If
we
be
distracted
with
buzzing
thoughts
in
time
of
Prayer
or
such
like
,
we
must
not
turn
our
imaginations
upon
the
temptation
,
and
discourse
with
it
,
though
it
be
to
work
the
heart
to
a
detestation
of
such
vanity
:
for
by
that
meanes
the
heart
shall
be
drawn
aside
from
the
present
duty
,
and
more
distracted
.
But
humbling
our selves
and
checking
our
sloth
in
that
spirituall
work
,
we
must
set
all
the
powers
of
soul
with
more
life
,
vigour
,
and
attention
about
the
business
under
our
hands
.
As
the
corruption
of
our
hearts
seconded
with
the
malice
of
Satan
shall
labour
our
unsetling
;
let
us
contend
by
the
power
of
the
Spirit
to
fix
our
thoughts
upon
God
before
whom
we
stand
.
CHAP.
V.
Of
a
second
sort
of
evil
Thoughts
,
viz.
Vain
and
Roving
Cogitations
.
The
Effects
or
Consequences
of
such
Thoughts
,
with
the
course
to
be
taken
for
the
prevention
thereof
.
Wherein
is
a
large
digression
about
Meditation
,
shewing
how
it
may
be
raised
both
from
the
Works
and
Word
of
God
,
from
the
Book
of
the
Creature
,
and
of
the
Scriptures
.
Question
,
WHat
are
a
second
sort
of
evil
Thoughts
that
must
be
avoided
?
A.
Idle
and
vain
rovings
,
with
excessive
thoughts
touching
the
profits
and
pleasures
of
this
life
,
which
draw
the
heart
from
God
,
and
disturb
that
sweet
and
heavenly
disposition
of
soul
which
ought
to
be
in
us
.
Q.
What
are
the
Effects
of
these
Thoughts
?
A.
First
,
They
hinder
much
sweet
communion
with
God
,
and
cause
the
mispending
of
much
good
precious
time
,
with
the
omission
of
sundry
occasions
whereby
we
might
enrich
our selves
with
grace
and
comfort
.
Secondly
,
They
disturb
peace
of
conscience
,
and
disorder
the
heart
when
it
should
enjoy
most
entite
fellowship
with
God
in
Christ
.
For
let
the
heart
runne
loose
all
day
,
and
it
will
not
stand
at
command
in
the
evening
to
waite
upon
God
.
Thirdly
,
They
coole
the
heat
of
the
Spirit
and
pollute
the
heart
with
evil
:
As
they
come
from
corruption
,
so
they
encrease
and
strengthen
inward
corruption
;
like
weeds
that
fat
and
make
rank
the
soul
to
bring
forth
bad
fruit
in
more
abundance
.
Fourthly
,
Idle
thoughts
expose
the
heart
to
manifold
temptations
.
Sinne
may
enter
and
finde
room
with
more
ease
,
when
the
door
is
held
open
for
it
by
idleness
and
roving
.
Q.
Is
it
not
a
thing
impossible
to
bring
all
our
Thoughts
into
subjection
,
and
a
bootless
labour
to
attempt
any
such
thing
?
A.
We
must
not
look
to
be
free
from
idle
thoughts
so
long
as
we
carry
about
with
us
this
body
of
sinne
.
But
as
by
the
grace
of
God
(
being
of
our selves
unable
to
do
any
thing
)
we
may
do
all
things
,
so
farre
forth
as
shall
further
us
to
happiness
:
so
by
the
gracious
assistance
of
his
Spirit
,
we
shall
prevaile
so
far
in
the
government
of
our
thoughts
,
as
to
entertain
occasions
for
the
quickning
and
well
disposing
of
them
,
to
avoid
the
contrary
,
to
be
humbled
for
our
by-thoughts
,
and
to
be
drawn
nearer
unto
God
in
spirituall
worship
.
Therefore
to
labour
against
vaine
imaginations
is
no
vaine
task
:
for
by
diligent
and
constant
endeavour
,
we
shall
dissolve
the
Troops
that
did
assault
,
and
gaine
freedom
in
measure
,
though
farre
from
perfection
.
And
say
we
did
prevaile
nothing
for
a
time
,
by
that
holy
contention
we
shall
approve
our
hearts
to
God
,
that
we
allow
not
the
evill
,
which
doth
molest
continually
.
Q
What
course
may
be
taken
to
prevent
these
roving
imaginations
?
A.
First
,
It
is
to
be
remembred
that
we
may
lawfully
set
our
thoughts
upon
the
businesses
of
this
life
,
when
the
Lord
calleth
unto
them
.
For
the
labours
of
our
Vocation
are
the
works
of
God
,
wherein
he
hath
ordained
us
to
walk
:
which
being
followed
with
moderation
in
obedience
to
his
Commandement
,
do
not
separate
the
heart
from
him
,
but
unite
it
closer
unto
him
.
And
even
whiles
the
mind
is
holily
employed
about
the
things
of
this
world
,
it
is
virtually
lifted
up
to
God
and
looketh
towards
him
.
This
Caveat
is
here
added
,
lest
scrupulous
consciences
should
needlesly
afflict
themselves
,
as
if
it
were
an
argument
of
earthly-mindedness
in
lawfull
manner
to
mind
the
duties
of
their
place
;
or
that
their
case
was
evill
,
because
they
did
not
constantly
set
their
thoughts
upon
things
above
,
when
they
were
exercised
about
the
affaires
of
this
life
.
Secondly
,
Cast
thy
business
so
that
God
may
have
his
times
every
day
set
out
unto
him
,
and
our
own
imploiments
and
occasions
,
their
shares
and
portions
allotted
them
conveniently
.
And
what
time
shall
be
set
apart
for
divine
duties
,
let
it
be
observed
constantly
,
as
much
as
may
be
,
yet
without
superstition
.
But
withall
look
unto
it
,
that
the
constant
allowance
for
good
duties
,
be
neither
niggardly
,
nor
unseasonable
,
nor
slightly
passed
over
;
as
if
the
least
care
were
sufficient
,
where
the
greatest
is
too
little
:
nor
must
we
rest
in
the
daily
portion
,
when
necessity
or
opportunity
require
or
afford
more
liberality
.
Thirdly
,
The
heart
must
be
well
stored
with
good
matter
,
whereupon
it
may
exercise
it self
as
occasion
is
offered
.
He
must
let
great
purchases
alone
,
that
hath
nothing
to
disburse
.
And
that
we
might
with
more
readiness
recall
to
mind
what
is
treasured
up
in
memory
,
and
know
what
is
fit
to
be
thought
upon
;
it
is
good
to
digest
it
into
order
and
methode
,
that
each
thing
may
offer
it self
at
convenient
time
,
and
we
be
not
to
seek
what
to
do
,
when
we
have
opportunity
to
be
doing
good
.
As
to
make
choice
of
some
thing
to
be
thought
upon
in
the
morning
,
that
is
fit
to
season
the
heart
all
the
day
after
:
viz.
how
we
are
to
hold
communion
with
God
,
and
prepare
our selves
to
walk
before
him
that
day
without
offence
;
what
thankfulness
we
owe
unto
him
for
the
comforts
of
the
night
,
and
how
to
preserve
our
faith
in
Christ
touching
all
the
promises
of
grace
made
in
the
Word
.
And
for
the
rest
of
the
day
,
it
is
good
sometimes
to
think
of
our
manifold
wants
and
infirmities
,
the
haniousness
of
sinne
,
the
benefit
of
Justification
,
the
royalty
of
Adoption
,
the
power
of
grace
,
the
practice
of
repentance
,
the
priviledges
of
a
godly
life
;
the
power
,
truth
,
mercy
,
unchangeableness
of
God
,
and
such
like
,
and
that
in
such
order
as
we
have
proposed
to
our selves
For
many
times
we
know
not
about
what
to
busie
our
thoughts
,
and
so
give
way
to
idleness
:
because
what
we
have
learned
,
is
not
ranged
into
any
methode
.
Before
we
enter
upon
the
performance
of
holy
duties
,
as
prayer
,
praise
,
&c.
let
us
not
be
negligent
to
fasten
our
cogitations
upon
somewhat
that
might
quicken
devotion
,
zeal
,
reverence
and
attention
;
as
to
consider
what
we
are
,
with
whom
we
have
to
deale
,
what
wants
do
oppress
us
,
what
liberty
we
have
to
ask
,
what
Promises
to
speed
,
how
we
should
make
our
Petitions
devotionally
,
and
stirre
up
our selves
to
return
praise
with
cheerfulness
.
So
likewise
for
the
Works
of
God
,
both
of
Creation
and
Government
,
nature
and
grace
,
the
observation
of
them
is
exceeding
profitable
to
prevent
idleness
,
and
to
further
suddain
and
setled
meditation
.
Now
touching
the
Works
of
Creation
,
we
may
observe
their
qualities
,
use
,
benefit
,
and
what
comparisons
are
taken
from
them
in
the
Word
of
life
.
For
example
,
in
the
World
World
.
comes
to
be
considered
the
unity
,
figure
,
connexion
of
parts
,
order
,
variety
,
beauty
,
perfection
,
circumscription
,
temporality
,
and
destruction
of
it
:
the
benefit
,
delight
and
comfort
that
it
affoardeth
unto
man
:
Psal
.
8.1
.
which
gives
just
cause
to
admire
the
goodness
,
wisdom
,
power
,
perfection
of
God
;
his
love
and
bounty
towards
man
;
and
to
manifest
their
folly
that
dote
upon
things
transitory
,
forgetting
God
the
maker
of
them
.
In
the
Firmament
Firmament
.
we
may
observe
that
purity
,
solidity
,
greatness
,
Job
37.18
.
●sal
.
●36
.
5
.
●sal
.
148.4
.
Psal
.
19.1
.
Rom
.
1.20
.
immutability
or
constancy
,
roundness
,
locality
,
order
and
efficacy
by
light
and
motion
:
all
which
things
set
forth
the
glory
of
God
,
and
his
singular
bounty
to
the
Sonnes
of
men
.
In
the
Light
Light
.
we
may
consider
the
purity
,
clearness
,
pleasantness
,
visibility
,
swiftness
in
operation
,
profitableness
,
beauty
,
diffusion
farre
and
nigh
,
and
perpetuity
of
it
,
that
is
ever
like
it self
,
varieth
not
,
Prov.
15.30
.
Prov.
4.18
.
Eccl.
11.7
.
Job
38.19
,
20.
languisheth
not
by
the
continuall
sending
forth
of
vertue
.
The
benefits
of
light
are
many
and
great
.
It
is
the
Ornament
of
the
World
,
begetting
a
real
Image
of
it self
.
By
it
all
things
are
made
visible
:
it
gives
order
,
time
,
end
,
measure
and
distinction
to
all
corporall
things
:
for
without
it
there
is
nothing
in
the
world
but
horrible
confusion
.
Light
doth
beget
,
conserve
,
and
adde
vigour
to
all
inferiour
things
,
Herbs
,
Plants
,
Trees
,
Fish
,
Fowle
,
Beasts
and
Men
.
It
doth
wonderfully
temper
,
mingle
,
subdue
,
knit
together
and
contain
all
elementary
bodies
according
to
the
Laws
prescribed
of
the
chief
Work-man
.
The
light
causeth
vicissitude
of
day
and
night
,
labour
and
rest
,
waking
and
sleep
:
It
directeth
in
the
way
,
manifesteth
things
hurtfull
and
profitable
,
shutteth
up
wild
Beasts
in
their
dens
,
and
ministreth
opportunity
to
seek
nourishment
.
By
the
Light
Beasts
are
tamed
,
wicked
men
are
restrained
and
shut
up
in
their
holes
or
Caves
;
all
men
are
furthered
to
avoid
things
noysome
,
and
to
persue
thing
healthfull
,
to
behold
and
consider
the
things
that
are
,
to
converse
more
comfortably
together
,
to
measure
their
actions
by
certain
periods
of
night
and
day
,
and
to
grow
in
knowledge
and
understanding
.
When
the
Light
appeareth
the
Herbs
revive
,
Birds
sing
,
Beasts
play
,
and
man
rejoyceth
.
In
Scripture
many
things
are
compared
unto
Light
.
God
is
called
Light
.
Christ
our
Saviour
is
called
the
true
Light
,
1
Joh
.
1.5
,
6.
1
Tim
.
6.16
.
Joh
.
1
8.
&
8.12
.
&
9.5
.
Esa
.
9
2.
&
42.6
,
7.
&
49.6
.
&
60.1
,
2
,
3.
Act
26
18.
Joh
.
12.36
.
1
●oh
.
2.8
.
Job
24.13
.
2
Cor
.
4.6
.
Mat
.
5.16
.
2
Cor
.
6.14
.
●sal
.
4.7
.
&
88.17
.
Psal
.
111.4
.
Isa
.
50
10.
Mat
.
5.14
Joh
.
12.36
.
Eph.
5.8
.
Phil
.
2.15
.
Prov.
4.18
.
1
Thes
.
5.5
.
the
Light
of
the
world
,
the
Light
shining
in
darkness
,
the
Light
of
the
Gentiles
.
Light
is
taken
for
the
Doctrine
of
the
Gospel
,
for
the
true
knowledge
of
the
Word
of
God
and
Gospel
;
for
the
knowledge
of
the
glory
of
God
,
for
holiness
of
life
.
It
is
also
taken
for
heavenly
glory
,
for
the
grace
of
God
illuminating
the
understanding
.
Christians
are
called
the
Light
of
the
world
,
and
the
Children
of
Light
.
Light
is
put
for
prosperity
,
peace
,
and
favour
with
God
;
as
the
Saints
pray
,
Lord
lift
up
the
Light
of
thy
countenance
upon
us
,
and
we
shall
be
saved
.
These
things
minister
occasion
of
singular
meditations
.
In
the
Sunne
Sunne
.
heate
,
light
,
position
or
place
,
greatness
,
beauty
,
efficacy
,
Psal
19.5
,
6.
Psal
.
89.35
,
36
But
the
Sunne
it self
is
not
beautifull
in
comparison
of
God
.
Psal
.
104
,
1.
●sal
.
96.6
.
Job
25.5
.
●sal
.
136.8
,
9.
Psal
.
104.19
.
Rev.
21.23
.
Isa
60.19
,
20.
●al
.
84.11
.
Mat
.
4.2
.
Cant
.
6.20
.
Jer
31.35
.
●sal
.
89.35
,
36
Mal
.
3.6
.
Amos
8.9
.
Jer
.
15.9
.
Cant
.
1.6
.
Mat
.
13.6
.
Job
9.7
.
Psal
.
29.5
,
6.
Psal
.
136.7
,
8.
&
148.3
.
swiftness
of
course
or
motion
,
and
perpetuity
,
are
to
be
marked
.
The
benefits
of
the
Sunne
are
exceeding
great
.
It
lendeth
light
to
the
other
Starres
,
expelleth
darkness
,
inlightneth
the
earth
,
maketh
day
and
night
,
Summer
and
Winter
,
tempereth
the
seasons
of
the
year
,
refresheth
all
things
,
and
by
its
heat
stirreth
up
vitall
spirit
,
produceth
,
conserveth
,
ripeneth
Herbs
,
and
Fruits
,
and
delighteth
both
man
and
beast
.
In
Scripture
God
is
called
the
Sun
of
the
godly
,
Christ
is
the
Sun
of
righteousness
.
The
Church
is
said
to
be
pure
as
the
Sunne
.
The
constancy
of
Gods
Promise
and
Covenant
is
set
forth
by
the
continuall
course
and
duration
of
Sun
and
Moon
.
The
decay
of
truth
,
change
of
prosperity
,
and
vanishing
of
all
hope
of
deliverance
,
is
compared
to
the
setting
of
the
Sunne
,
or
the
going
down
of
it
at
noon
day
.
And
the
persecutions
and
afflictions
of
the
Saints
,
is
resembled
to
the
scorching
heate
of
the
Sunne
.
Who
so
shall
consider
these
things
,
he
shall
finde
just
cause
to
stand
astonished
at
the
goodness
,
power
,
Majesty
of
the
Lord
,
and
to
break
forth
into
the
remembrance
of
his
holiness
.
The
Aire
Aire
.
is
subtile
,
moist
,
cold
,
lighter
then
earth
or
water
,
thin
,
without
colour
,
capable
of
heate
and
driness
,
void
of
light
but
apt
to
receive
light
,
fluid
,
by
which
the
parts
are
divided
,
and
give
place
to
other
bodies
and
succeed
them
with
incredible
swiftness
,
Eccl.
1.6
.
moveable
,
by
which
it
is
diversly
tost
too
and
fro
of
winds
and
other
bodies
,
sincere
in
it self
but
capable
of
putrefaction
,
set
in
the
middest
betwixt
Heaven
and
Earth
.
The
benefits
of
the
Aire
are
excellent
:
It
refresheth
and
cooleth
the
heart
and
other
members
that
boyle
with
heate
;
it
cherisheth
native
heate
without
which
it
would
die
presently
:
It
tempereth
the
parching
heate
of
the
Sunne
,
and
the
exceeding
brightness
of
it
,
which
otherwise
would
much
annoy
and
hurt
the
eye
.
It
is
the
chariot
of
light
,
voice
,
sound
,
representations
which
come
into
the
senses
:
It
serves
the
eye
to
see
,
the
ear
to
hear
,
the
nose
to
smell
.
It
is
the
minister
of
motion
and
breathing
,
the
fosterer
of
life
,
the
fodder
of
fire
:
for
when
Aire
is
shut
forth
,
fire
is
quickly
extinguished
.
Now
if
we
compare
the
qualities
of
the
Aire
,
with
the
use
and
end
why
it
was
made
,
we
cannot
but
admire
the
singular
providence
,
admirable
wisdom
,
and
great
goodness
of
Almighty
God
,
in
fitting
all
things
so
exellently
for
the
good
of
man
.
Iob
28.25
.
He
fitted
the
Aire
by
weight
,
&c.
Had
the
Aire
been
light
,
man
could
not
have
taken
his
rest
quietly
;
had
it
been
thick
,
it
could
not
have
been
the
instrument
of
motion
,
breathing
,
sight
or
hearing
;
had
it
been
coloured
,
all
things
would
have
appeared
like
unto
it
:
Had
it
been
hot
,
it
would
soon
have
destroyed
the
native
heate
,
and
caused
death
.
Who
would
not
fear
thee
,
O
Lord
,
most
High
?
in
wisdom
thou
hast
ordained
all
thy
Works
.
The
Aire
that
thou
hast
appointed
to
give
life
unto
us
,
thou
canst
corrupt
,
that
it
shall
become
our
bane
,
destruction
and
death
,
if
we
sinne
against
thee
.
From
the
Aire
let
us
come
to
the
Cloudes
:
Cloudes
.
in
them
we
may
behold
the
wisdom
,
glory
,
goodness
,
and
power
of
the
Lord
.
The
Cloudes
are
heavy
,
and
yet
hang
above
in
the
Aire
without
support
;
Iob
37.12
,
16
Esa
.
60.8
.
Iob
38.37
.
Iob
26.8
.
&
36.27
,
28.
Gen.
7
.
1●
,
12.
Psal
77.17
.
Iob
36.22
.
Iob
38
9.
Hab
.
3.8
.
Psal
.
104.13
.
Psal
.
104.3
Nah
.
1.3
.
Esa
.
19.1
.
Psal
.
18.9
,
11.
Numb
.
9.15
.
Exo
.
13.21
.
&
40.34
.
Psal
.
99.7
.
Esa
.
4.5
.
Prov.
25.14
.
2
Pet
.
2.17
.
Jud●
v.
12.
fluid
,
but
runne
not
abroad
.
Their
motion
is
swift
and
various
,
as
they
are
driven
by
the
winds
that
blow
out
of
divers
Coasts
of
the
world
.
The
use
of
the
Cloudes
is
great
:
They
are
heavenly
Bottles
hanged
on
high
,
to
cary
and
contain
the
waters
,
wherewith
God
is
pleased
to
moisten
the
earth
to
make
it
fruitfull
,
or
to
drown
it
in
judgment
for
the
sinnes
of
men
;
They
are
as
a
Veil
covering
the
light
of
the
Sunne
,
and
defending
all
inferiour
things
from
the
scorching
heate
;
They
are
the
Garments
of
the
Sea
,
and
swadling
bands
for
it
.
They
are
called
the
Chambers
of
God
,
the
Chariots
and
Horses
of
God
,
the
dust
of
his
feet
.
When
the
Lord
covereth
the
Heavens
with
thick
Cloudes
,
he
is
said
to
descend
,
or
to
come
nigh
the
wicked
in
judgment
.
God
hath
sundry
times
manifested
his
presence
to
his
people
in
a
Cloude
.
False
Teachers
,
and
such
as
make
fair
promises
,
but
performe
nothing
,
are
compared
to
Cloudes
without
water
.
These
things
minister
occasion
of
good
thoughts
,
and
lead
us
to
the
meditation
of
Gods
power
,
goodness
,
glory
,
and
wise
providence
,
who
hath
made
and
doth
order
all
things
according
to
his
incomprehensible
understanding
.
The
Raine
Raine
.
is
a
common
and
base
creature
,
but
a
lively
notable
testimony
of
Gods
liberality
,
wisdom
,
and
almighty
power
.
In
Scripture
he
is
called
the
Father
of
the
Raine
.
It
is
heavy
of
it self
,
Psal
.
147.8
.
Iob
37.11
,
12
,
13.
Iob
36.26
,
27.
Psal
.
135.7
.
&
148.4
.
Iob
5.10
.
&
28.26
.
&
38.26
.
Deut
11.14
Psal
.
65.10
.
Act
14.17
.
●am
5
7.
Zech
.
10.1
.
Iob
37.5
.
Iob
38.28
.
Iob
26.8
.
Amos
5.8
.
Psal
.
65.10
,
11
,
12.
&
68.9
,
10.
Lev
.
26.4
.
Esa
.
55.10
.
Ioel
2.23
,
24.
Esa
30.13
.
Iam
.
5.18
.
Psal
.
104.13
,
14.
Amos
4.7
.
1
King
.
8.35
.
&
17.7
,
9.
Luk
.
4.25
.
Deut
.
28.23
,
24.
Esa
.
5.6
.
Ier
.
14.4
.
Gen.
7.11
,
12.
Deut
.
32.2
.
Mic
.
2.6
.
Esa
.
55.10
11.
Esa
45.8
.
Mic
.
5.7
.
Psal
.
72.6
,
7.
Psal
.
11.6
.
Mat
.
7.26
,
27.
Ier
.
14.22
.
&
5.24
.
1
Reg
.
8.35
.
yet
drawn
up
into
the
Aire
by
the
heate
of
the
Sunne
,
where
it
hangeth
in
the
Cloudes
by
the
appointment
of
God
,
untill
he
command
it
to
descend
.
It
falleth
by
drops
,
and
is
not
poured
down
all
at
once
,
lest
it
should
destroy
the
fruits
of
the
ground
,
and
prove
hurtfull
to
man
and
beast
.
Nor
is
this
to
be
omitted
,
that
it
descends
more
frequent
and
in
greater
abundance
then
Snow
or
Haile
.
The
Raine-water
is
more
thin
,
sweeter
,
hotter
,
more
boyled
of
the
Sunne
,
and
so
more
wholsome
,
more
availeable
for
the
increase
of
the
fruits
of
the
Earth
then
any
other
water
whatsoever
.
The
Raine
doth
moisten
the
Earth
,
and
make
it
fruitfull
;
it
causeth
Grass
,
Herbs
,
Seeds
and
Plants
to
grow
and
increase
:
but
if
God
withhold
the
former
and
latter
Raine
,
the
Earth
is
barren
,
the
Grass
withereth
,
the
Fountains
drie
up
,
and
the
Fruits
of
the
Earth
die
and
perish
:
whence
followeth
famine
and
death
of
men
and
Cattel
.
Raine
also
doth
allay
immoderate
heate
,
and
so
preserve
the
life
and
health
of
man
and
beast
:
but
extream
Raine
destroyeth
the
fruits
,
washeth
away
the
fatness
of
the
earth
,
breedeth
distempers
in
the
body
,
and
many
waies
afflicteth
.
The
Doctrine
of
the
Gospel
is
compared
to
Raine
;
the
blessing
of
God
upon
the
Just
is
resembled
to
the
Raine
that
causeth
the
Herbs
to
flourish
;
the
calamities
that
overwhelm
the
wicked
are
shadowed
forth
by
an
extream
and
violent
Raine
,
that
throweth
down
all
before
it
.
And
by
these
things
we
are
taught
to
waite
upon
God
,
to
walke
before
him
in
obedience
,
and
to
repent
of
our
sins
if
we
have
gone
astray
.
The
Dew
Dew
.
that
fals
upon
the
ground
in
small
round
drops
is
an
argument
of
the
wisdom
,
power
,
and
goodness
of
God
,
as
the
restraining
of
that
,
Iob
38.28
.
&
29.19
.
Prov.
3.20
.
Gen
2●
.
28
.
Deut
.
33.13
,
18.
Z●ch
.
8.12
.
1
Reg
.
17.1
.
Hag
.
1.10
.
is
a
token
of
his
wrath
and
displeasure
.
The
Dew
is
cold
and
moist
,
and
falleth
in
great
abundance
at
some
times
of
the
year
,
bedewing
the
Herbs
with
small
sprinklings
as
it
were
with
Pearles
.
It
is
more
effectuall
to
refresh
the
Earth
,
moisten
Herbs
,
and
cherish
the
fruits
then
any
shower
;
It
is
profitable
not
onely
to
the
nourishment
of
man
and
beast
,
but
as
Physick
it
is
usefull
for
their
health
;
It
ministers
matter
to
Hony
,
Sugger
,
Manna
,
and
Pearle
.
But
Beasts
,
specially
Sheep
and
young
Cattel
,
feeding
upon
Herbs
full
of
Dew
,
do
catch
harme
and
die
.
The
Lord
saith
,
He
would
be
as
the
Dew
to
Israel
,
to
refresh
and
comfort
them
.
Hos
.
14.5
.
Psal
133.3
.
Deut
.
32.2
.
Psal
.
110.3
.
Prov.
19.22
.
Hos
.
6.4
.
Hos
.
13.3
.
The
blessing
of
God
upon
the
Just
is
resembled
to
the
Dew
.
The
Doctrine
of
grace
is
compared
to
the
Dew
:
the
Children
of
the
Church
in
the
time
of
the
Gospel
,
to
the
Dew
of
the
morning
.
The
favour
of
the
King
is
as
Dew
upon
the
Grass
.
The
righteousness
of
the
hypocrite
like
the
morning
Dew
,
which
soon
fadeth
.
The
Hoare-Frost
,
Hoare-Frost
.
which
the
Lord
scattereth
as
ashes
,
is
an
argument
of
his
goodness
and
severity
,
the
swiftness
and
efficacy
of
his
Word
.
Psal
.
147.16
.
For
he
turneth
the
Dew
into
Hoare-Frost
,
and
the
Frost
into
water
according
to
his
pleasure
.
The
Hoary-Frost
of
Heaven
,
who
hath
gendered
it
?
Iob
38.29
.
The
use
of
it
is
to
contain
the
remaining
heate
and
to
repell
it
into
the
inner
part
of
the
root
,
that
it
may
lie
hid
there
as
balme
for
the
preservation
of
the
Tree
.
This
is
the
fruit
in
the
proper
time
or
Autumn
;
behold
the
goodness
of
God
.
But
in
time
extraordinary
or
unfit
,
as
in
Summer
and
Spring
,
it
is
hurtfull
to
Vines
,
Corne
that
beginneth
to
shute
forth
the
ear
,
and
Trees
that
bud
or
blossome
.
This
is
the
rod
of
God
to
correct
us
for
sinne
.
The
Lord
gives
his
Snow
Snow
.
like
wool
;
He
saith
to
the
Snow
,
be
thou
on
the
earth
.
This
is
the
work
of
God
alone
:
Psal
.
147.16
.
Iob
37.6
.
Iob
8.22
.
Lam
.
4.7
.
Esa
.
1.18
.
In
Armenia
Snow
fa●leth
somewhat
red
.
Keck
.
Physic
.
lib
.
6.
cap
.
9.
for
man
cannot
enter
into
the
Treasures
of
the
Snow
.
The
Snow
is
pure
and
white
,
and
descendeth
in
light
flakes
:
it
is
softer
then
Haile
,
but
melteth
not
so
soon
.
It
moisteneth
the
earth
slowly
and
by
degrees
,
as
it
sucketh
in
the
milk
of
Snow
;
As
a
garment
of
wool
warmes
the
body
of
man
,
so
this
woolly
garment
of
the
earth
doth
cherish
its
inward
heat
,
and
preserve
the
vitall
spirit
of
Seeds
that
they
be
not
killed
with
cold
.
And
by
its
lightness
and
purity
it
doth
leaven
and
purify
the
earth
.
In
Summer
the
Lord
refresheth
the
earth
with
raine
,
and
in
the
Winter
he
clothes
it
with
a
garment
of
Snow
.
Thus
he
preserves
all
things
when
he
seemeth
to
consume
them
.
This
Work
of
God
setteth
forth
his
glory
,
Psal
.
148.8
.
and
affords
great
matter
of
praise
.
Let
us
a
little
consider
of
the
Haile
;
Haile
.
Who
hath
looked
into
the
treasures
of
the
Haile
,
Iob
38.22
,
23.
which
the
Lord
hath
reserved
against
the
time
of
trouble
,
against
the
day
of
Battell
and
War
?
Surely
the
Lord
is
wonderfull
in
this
,
as
in
all
his
Works
.
The
forming
of
the
Haile
,
the
divers
shapes
and
figures
,
the
impetuous
manner
of
descending
,
is
it
not
wonderfull
and
terrible
?
Haile-stones
are
the
Bullets
of
the
Lord
of
Hosts
,
Exo
.
9.17
,
18
,
19
Psal
.
78.47
,
48
&
105.32
,
33.
Iosh
.
10.11
.
Hag
.
2.17
.
Apoc
.
8.7
.
&
11.19
.
&
16.12
.
Esa
.
28.17
.
Ezek
.
13
.
1●
,
13.
ordained
for
the
execution
of
his
just
Judgment
,
hurting
the
Fruits
,
Trees
,
Beasts
and
men
themselves
:
whereby
such
as
daube
with
untempered
morter
,
may
learn
that
their
work
shall
not
stand
.
The
Winds
Wind
.
are
Witnesses
,
Chariots
and
Stewards
of
God
.
Witnesses
,
for
they
shew
that
there
is
a
God
Almighty
,
Ier
.
10.13
.
&
51.16
.
Psal
.
135.7
.
Mat
.
8.27
.
Amos
4.13
.
Ecc.
11.5
.
Ioh
.
3.
●
.
who
bringeth
the
Winds
out
of
his
Treasures
,
raiseth
and
stilleth
them
at
pleasure
.
Who
can
bind
up
the
Wind
in
his
den
,
or
cause
it
to
blow
upon
the
earth
?
none
,
but
the
mighty
Lord
.
The
Wind
is
invisible
,
but
strong
and
mighty
,
discovering
it self
by
sound
and
effects
;
but
we
know
not
whence
it
cometh
,
nor
whither
it
goeth
.
They
are
the
Chariots
of
God
:
for
he
is
said
to
ride
upon
the
Clouds
,
and
the
Winds
are
as
wings
added
to
them
.
Psal
.
104.3
.
Psal
.
18.11
.
1
Reg
.
18.45
.
Gen.
8.1
,
2
,
3.
They
are
the
Stewards
of
God
,
because
they
dispence
his
benefits
and
judgments
.
The
Winds
with
their
wafts
do
move
and
alter
the
Aire
;
gather
Cloudes
and
dissolve
them
,
cause
raine
and
make
fair
wether
,
purge
the
Aire
and
Water
by
motion
that
they
putrify
not
,
and
so
become
perillous
to
man
and
beast
.
Further
,
as
they
are
instruments
of
much
good
to
man
,
so
are
they
meanes
of
many
evils
,
because
of
sinne
.
For
they
bring
raine
,
cause
diseases
,
Iob
1.19
.
Exo
.
10.13
.
Psal
.
48.7
.
Ion
.
1.4
.
Mat
.
8.26
.
Ier
.
22
22.
Psal
.
55.8
.
Ier
.
18.17
.
Ezek
.
5.12
.
&
13.13
.
Prov.
1.27
.
Esa
.
41.16
.
&
57.13
.
Psal
.
1.4
.
Iob
21.17
,
18.
Ezek
.
1.4
.
Amos
4.13
.
Ioh
.
3.8
.
Eccl.
11.5
.
Iob
6.26
.
&
15.2
.
Hos
.
12.2
.
Iob
7.7
.
Prov.
11.29
.
Iam
.
1.6
.
Eph.
4.14
.
Mat
.
7.27
.
rent
Trees
,
overthrow
Houses
,
break
Ships
,
eate
up
the
green
Pastures
,
blast
the
Corne
,
&c.
Whence
the
wrath
of
God
is
compared
to
a
Windy
storm
or
Tempest
,
and
the
destruction
of
the
wicked
to
a
Whirle-wind
.
The
consideration
hereof
doth
admonish
us
to
praise
the
Lord
for
his
goodness
,
and
to
return
unto
him
by
true
repentance
,
if
we
have
gone
astray
.
The
work
of
the
Spirit
in
our
regeneration
is
compared
to
the
way
of
the
Wind
:
so
is
the
work
of
God
,
which
he
is
about
to
do
.
Vaine
words
are
called
words
of
Wind
:
vaine
hope
is
resembled
to
the
Wind
.
The
life
of
man
is
a
Wind
.
He
that
troubleth
his
house
[
saith
Solomon
]
shall
inherit
the
Wind
.
The
wavering
,
halting
,
unsetled
man
,
that
is
tossed
too
and
fro
with
every
temptation
,
occasion
or
blast
of
vaine
Doctrine
,
is
said
to
be
blown
up
and
down
with
the
Wind
:
Whereby
we
are
taught
to
build
surely
upon
the
Rock
Christ
Jesus
.
Thunder
Thunder
.
and
Lightning
is
the
terrible
voice
of
God
,
which
with
vehemency
of
the
crack
,
swiftness
of
motion
,
large
excussion
of
fire
,
Iob
28.26
.
&
37.1
,
●
,
●
,
4.
Psa●
.
11.6
.
&
18.13
.
Psal
.
97.3
,
4.
&
144.6
.
&
104.7
.
Psal
.
29.1
,
2
,
&c.
Psal
.
29.4
.
Iob
37.2
,
3.
and
strangness
of
effects
suddainly
following
,
doth
terrifie
man
and
beast
,
yea
,
make
the
Mountains
to
leap
,
and
the
Hills
to
quake
for
fear
.
Thunder
is
most
vehement
,
exceeding
the
noise
of
many
waters
,
swift
,
most
potent
,
and
full
of
Majesty
.
The
Effects
of
Thunder
and
Lightning
are
both
profitable
,
and
hurtfull
.
They
are
profitable
,
that
they
purge
the
aire
from
poysonous
and
gross
vapours
,
they
prepare
the
womb
of
the
earth
to
nourish
the
Seeds
better
,
they
make
the
earth
fruitfull
as
they
are
accompanied
with
showers
which
shut
the
Pores
of
the
earth
,
that
the
spirits
of
Fruits
do
not
breath
forth
,
and
the
Seed
wither
;
or
as
the
Lightning
with
its
hot
and
subtile
spirit
,
doth
open
the
passages
of
the
earth
tied
together
,
and
so
cause
the
Seed
almost
choaked
,
to
bring
forth
increase
.
Their
hurtfull
Effects
are
many
:
they
drie
up
tender
herbs
,
offend
the
sight
,
infect
the
body
with
noxious
vapours
,
corrupt
Wine
and
Beer
.
Strange
things
are
reported
of
the
Lightning
;
as
that
it
hath
burnt
the
Vessel
when
the
Wine
hath
not
runne
out
;
it
hath
melted
a
Sword
and
not
hurt
the
sheath
;
and
silver
and
gold
hath
been
molten
by
it
,
the
Purse
not
touched
:
It
hath
burnt
the
hair
upon
mans
body
,
not
hurting
the
skin
or
any
other
member
;
and
the
like
of
his
garments
,
shooes
,
girdle
,
&c.
The
Mother
being
safe
,
Infants
do
oft
perish
in
the
womb
by
Lightning
.
Some
by
Lightning
are
brought
to
madness
.
Psal
.
29.1
,
2.
Exo
.
9.23
.
Exo
.
19.16
.
1
Sam
.
12.18
,
19
,
20.
Esa
.
29.6
.
1
Sam
.
2.10
.
It
hath
consumed
man
inwardly
,
without
any
visible
or
apparent
hurt
outwardly
.
These
things
call
upon
us
to
praise
and
extoll
the
great
and
glorious
Name
of
the
Lord
our
God
.
When
it
thundereth
,
then
God
doth
speak
and
warne
,
that
we
acknowledge
our
impotency
and
uprighteousness
,
and
ascribe
unto
him
power
and
Majesty
,
trusting
in
his
defence
,
who
is
able
to
subdue
all
our
enemies
,
and
flying
unto
him
by
hearty
prayer
,
and
true
repentance
.
Let
us
come
down
to
the
Water
:
Water
.
It
is
a
cold
,
fluid
and
moist
body
,
inclining
to
a
round
figure
,
greater
then
the
earth
if
we
respect
naturall
extensibility
,
but
lesser
then
it
if
we
consider
profundity
,
lighter
then
the
earth
,
without
colour
,
thicker
and
more
solid
then
the
aire
,
of
perpetuall
motion
,
apt
to
receive
divers
qualities
,
Iob
26.10
.
Psal
.
104.6
,
9.
and
for
the
good
of
the
whole
gathered
together
into
certain
chanels
of
the
earth
.
The
Water
is
the
great
Miracle
of
the
world
,
if
we
consider
its
motion
,
variety
,
place
,
and
qualification
for
the
sundry
uses
whereunto
it
is
appointed
.
It
is
moved
continually
,
but
the
naturall
cause
of
it
unknown
;
Psal
.
104
.
2●
.
the
variety
of
things
that
are
bred
in
the
Waters
are
innummerable
;
The
Water
hath
concavities
in
the
earth
,
but
is
not
properly
sustained
of
it
,
as
being
lighter
;
It
is
ordained
to
be
a
receptable
for
the
Fish
,
and
matter
for
their
nourishment
;
and
accordingly
it
is
fitted
,
being
more
thin
and
subtile
then
the
earth
,
else
they
could
not
move
therein
,
but
not
so
subtile
as
the
aire
,
for
else
it
could
not
be
matter
of
food
,
nor
fit
for
their
swimming
.
Who
knoweth
not
the
profit
of
the
Water
?
whereby
the
earth
is
moistned
,
which
otherwise
would
be
unfit
to
bring
forth
fruit
:
It
washeth
away
the
filth
of
the
body
,
cooleth
against
the
heat
of
the
Sunne
;
refresheth
when
we
are
tortured
with
thirst
;
profiteth
both
in
Summer
and
Winter
,
sick
and
whole
,
night
and
day
.
It
is
the
Seed
of
Minerals
and
Metals
,
Gold
,
Silver
,
Brass
,
Lead
,
Pearle
and
precious
Stones
.
For
as
the
Fruits
of
the
earth
have
their
roots
and
seeds
in
the
earth
,
but
their
perfection
and
ripeness
they
obtain
in
the
aire
:
so
the
Fruits
of
the
Water
have
their
seeds
and
roots
in
the
Water
,
but
obtain
their
perfection
and
ripeness
in
the
earth
.
Oh
,
the
incomprehensible
wisdom
and
goodness
of
God!
Psal
.
104.6
,
7
,
8
,
9.
How
clearly
doth
it
shine
in
this
world
?
Who
can
shut
his
eyes
so
close
,
as
not
to
see
,
it
is
his
mercy
that
the
Water
doth
not
overflow
and
drown
us
;
or
that
it
is
made
serviceable
for
our
use
?
The
trunck
or
body
of
this
Water
gathered
together
into
one
place
,
is
called
Sea
;
and
the
Fountains
or
Rivers
dispersed
through
the
earth
,
are
as
boughes
or
branches
of
it
.
The
Sea
is
great
and
spacious
,
Psal
.
104.25
.
swelling
in
some
parts
above
the
earth
,
but
keeping
it self
within
limits
or
bounds
prescribed
by
the
providence
of
God
;
not
rising
with
the
Waters
that
flow
into
it
from
the
Rivers
,
Eccl.
1.7
.
not
decreasing
notwithstanding
the
abundance
of
Waters
it
sendeth
forth
to
refresh
the
earth
,
Herbs
,
Plants
,
and
for
the
use
of
man
and
beast
.
The
saltness
of
the
Sea
is
both
wonderfull
a●d
profitable
for
the
more
fit
habitation
of
Fishes
,
Psal
.
104.26
.
who
are
delighted
with
saltness
,
and
that
it
might
the
better
carry
the
heavy
burdens
of
Ships
,
and
be
more
commodious
for
sailing
.
The
course
of
the
Sunne
is
admirable
,
so
is
the
ebbing
and
flowing
of
the
Sea
.
O
Lord
,
thou
hast
not
left
thy self
without
witness
,
Job
38.8
,
9
,
10
in
that
thou
hast
bounded
in
the
proud
waves
of
the
Sea
by
the
Sands
upon
the
shore
,
saying
,
hither
shalt
thou
go
,
but
no
further
.
Jer
.
5.22
.
Esa
.
50.2
.
Who
would
not
fear
thee
,
O
Lord
of
Hosts
,
and
tremble
at
thy
presence
,
who
hast
placed
the
Sand
for
the
bound
of
the
Sea
,
by
a
perpetuall
decree
that
it
cannot
pass
it
.
If
the
raging
Sea
be
obedient
to
thy
Word
,
how
stubborn
shall
man
shew
himself
if
he
be
disobedient
?
The
Fountains
and
Rivers
,
that
are
as
branches
of
the
Sea
,
are
fresh
,
sweet
and
more
pure
:
and
may
fitly
be
called
the
milk
of
things
vegetable
.
And
it
is
admirable
to
think
,
that
Waters
should
continually
issue
from
the
Sea
by
cavites
and
veines
into
all
parts
of
the
world
,
and
in
passage
should
lose
their
saltness
.
How
exellent
are
thy
works
,
O
Lord
?
How
great
is
thy
goodness
towards
the
Sonnes
of
men
?
Thou
art
the
Father
of
the
Family
,
Psal
.
104.10
,
11
,
12.
Esa
.
28.25
.
that
providest
liberally
for
every
living
thing
.
Thou
sendest
the
Springs
into
the
vallies
,
which
runne
among
the
hills
.
They
give
drink
to
every
beast
of
the
field
:
the
wild
Asses
quench
their
thirst
.
By
them
the
Fowles
of
the
Heaven
have
their
habitation
,
which
sing
among
the
branches
.
Who
can
comprehend
the
benefits
and
comforts
,
that
the
Streams
and
Fountains
do
afford
to
man
and
beast
?
Psal
.
42.1
.
Apoc
.
22.1
.
Ezek
.
47.12
.
Esa
.
12.1
,
2
,
3.
Jer
.
2.13
.
Who
knoweth
the
cause
of
their
perpetuall
flowing
?
O
my
God
,
I
will
praise
thy
goodness
as
long
as
I
live
.
What
are
the
Rivers
of
Water
to
the
thirsty
Plants
or
chased
Hart
,
that
is
thy
favour
,
thy
grace
,
and
the
word
of
comfort
to
the
thirsty
soul
:
Oh
,
satisfie
me
with
thy
favour
,
refresh
me
with
the
Waters
that
flow
from
thy
Sanctuary
.
Ice
Ice
.
is
water
in
substance
,
differing
from
it
onely
in
manner
,
viz.
in
congelation
:
Job
38.29
,
30.
but
God
must
be
acknowledged
the
Author
of
it
.
Out
of
whose
womb
came
the
Ice
.
The
Ice
as
a
stone
or
bright
Christal
,
doth
sometimes
cover
the
face
of
the
deep
,
and
grow
to
that
hardness
and
strength
,
that
it
is
able
to
bear
loden
Waines
.
Psal
147.17
.
Is
not
this
a
great
work
of
God
to
be
had
in
remembance
?
He
casteth
forth
his
Ice
like
morsels
.
The
Earth
Earth
.
is
the
lowest
Element
,
cold
,
drie
,
thick
,
heavy
,
placed
in
the
Center
of
the
World
,
unmoveable
,
the
receptable
of
heavenly
influence
,
round
,
that
on
every
side
it
might
receive
the
influence
of
the
Heavens
,
making
one
Globe
with
the
water
,
2
Pet
.
3.5
.
Psal
.
136.6
.
standing
in
the
water
full
of
hidden
quickning
seed
,
tempering
the
moistness
of
the
aire
and
water
in
bodies
with
its
driness
and
solidity
;
the
glory
of
God
,
his
eternall
power
,
wisdom
,
and
goodness
do
shine
clearly
in
the
qualities
,
Psal
.
115.16
.
situation
and
use
of
this
body
great
and
massy
.
It
is
firme
and
solid
,
that
might
be
commodious
for
the
habitation
of
men
and
beasts
:
for
otherwise
the
bruit
creatures
could
not
walk
,
feed
and
lie
,
nor
man
with
safety
plant
,
travell
and
build
upon
it
.
It
is
heavy
and
great
,
yet
hangeth
in
the
middest
of
the
world
,
as
the
Center
,
being
underproped
with
no
pillers
,
or
naturall
foundations
.
It
is
the
powerfull
Word
of
God
that
hath
fastened
the
Pillers
of
the
Earth
,
Job
38.4
,
5
,
6.
Psal
.
24.1
,
2.
Job
26.7
.
Psal
.
93.1
.
Psal
.
104.5
.
Esa
.
42.5
.
Psal
.
119.90
.
Esa
.
48.13
.
and
laid
the
corner
Stone
thereof
.
It
is
round
,
yet
immoveable
;
in
figure
apt
to
move
,
but
cannot
be
moved
of
the
water
.
This
is
the
work
of
God
,
and
it
is
marvellous
in
our
eyes
.
It
is
seated
lowest
,
that
it
might
receive
the
influence
of
the
Heavens
,
and
other
creatures
might
lend
their
help
for
the
preservation
and
bringing
forth
of
all
things
requisite
for
the
use
of
all
living
creatures
.
Oh
,
the
admirable
frame
of
the
Earth
;
as
in
the
body
of
man
there
be
Veines
and
Arteries
,
humours
and
marrow
:
so
in
the
Earth
,
there
be
Veines
and
Concavities
by
which
waters
are
conveyed
from
the
Sea
to
all
parts
of
the
Land
;
there
be
humours
and
marrow
,
which
is
the
vitall
spirit
and
seed
of
things
that
grow
upon
it
,
or
be
fostered
in
the
bowels
thereof
.
The
outward
face
of
it
may
seem
dark
,
ha●d
,
dead
,
drie
and
cold
,
but
it
is
a
most
fertile
Mother
,
best
,
most
patient
,
unwearied
,
most
constant
,
most
faithfull
,
most
liberall
,
alwaies
bearing
in
her
womb
,
and
in
her
armes
.
What
shall
we
say
of
the
benefit
of
the
Earth
?
It
is
the
seat
of
men
,
it
receives
,
nourisheth
and
sustaineth
them
when
they
are
born
and
brought
forth
;
It
takes
them
into
her
lap
when
they
die
and
return
unto
the
dust
.
It
is
the
storehouse
of
plenty
,
the
Garden
of
delights
,
the
shop
of
Medicines
;
It
is
prodigall
of
all
good
things
,
fruitfull
,
even
to
pleasure
and
delight
.
It
bringeth
forth
and
nourisheth
infinite
variety
of
yearly
fruits
,
of
divers
kinds
,
colours
,
forms
,
tast
,
qualities
and
operations
;
Psal
.
104.24
.
and
these
not
for
necessity
onely
,
but
to
please
and
delight
the
senses
.
The
Earth
,
O
Lord
,
is
full
of
thy
goodness
.
This
first
Leafe
sheweth
,
what
plenty
of
good
matter
might
be
gathered
out
of
this
large
Volume
of
the
Creatures
:
but
it
is
infinite
to
prosecute
each
particular
in
this
order
:
I
will
therefore
briefly
note
by
some
particulars
mentioned
in
Scripture
,
how
use
may
be
made
of
every
thing
in
Heaven
and
Earth
,
and
of
whatsoever
doth
befall
us
.
Thou
canst
not
abide
t●
look
upon
the
Sunne
:
Iob
37.10.22
.
how
should
we
comprehend
the
reverend
Majesty
of
God
?
Good
men
are
resembled
to
Trees
Trees
.
planted
by
the
Rivers
of
water
,
whose
leafe
never
fadeth
,
and
that
bring
forth
seasonable
fruit
in
their
kind
:
Psal
.
1.3
.
Jer
.
17.8
.
Psal
.
92.8
,
12.
Mic
.
7.4
.
Isa
.
10.27
.
Jude
v.
12.
The
ungodly
are
likened
to
bryars
and
brambles
,
to
the
barren
Fig-tree
,
to
Trees
twice
dead
and
plucked
up
by
the
root
,
whose
end
is
to
be
burned
.
The
Grass
,
Grass
.
Herbs
and
Flowers
which
quickly
wither
,
or
are
cut
down
before
the
evening
,
represent
the
shortness
and
vanity
of
mans
life
,
and
all
outward
glory
.
Esa
.
40.6
.
1
Pet
.
1.24
.
The
good
Ground
Good
Ground
.
that
receiveth
the
seed
,
and
bringeth
forth
ripe
fruit
,
is
an
Image
of
the
good
Hearer
,
that
hideth
the
Word
in
an
honest
and
good
heart
,
and
yeeldeth
perfect
fruit
with
patience
.
Luk
.
8.15
.
Mat
.
13.19
.
Mat
.
13.20
,
21
The
high-way
side
shadoweth
forth
the
Hearer
that
understandeth
not
the
Word
,
giveth
it
no
entertainment
;
the
Corne
upon
the
house
top
that
withereth
before
Harvest
,
resembleth
the
temporary
Believer
,
that
rejoyceth
in
the
truth
for
a
time
,
but
starteth
aside
in
persecution
,
or
is
choaked
afterwards
with
the
carnall
pleasures
or
profits
of
this
world
.
Our
Saviour
compareth
the
Doctrine
of
the
Gospel
to
Leaven
Leaven
.
that
leaveneth
the
whole
lump
,
and
seasoneth
it
to
be
fit
for
use
:
Mar.
4.31
,
32.
and
the
Word
of
his
Kingdom
to
the
graine
of
mustard
seed
,
that
being
cast
into
the
earth
doth
grow
and
increase
,
till
it
become
a
great
Tree
.
The
wicked
are
likened
to
the
Chaffe
,
Chaffe
.
that
is
scattered
too
and
fro
upon
the
face
of
the
earth
,
driven
with
the
wind
,
and
at
length
cast
into
the
fire
:
Psal
.
1.4
.
Psal
.
35.5
,
6.
Amos
9.9
.
the
godly
to
the
graine
full
of
sap
,
that
cannot
be
blown
away
,
and
is
carefully
laid
up
for
use
.
The
Church
is
likened
to
a
Barn-Floor
,
Barn-floor
.
wherein
there
is
both
Chaffe
and
Wheat
,
light
and
good
Corne
mingled
together
,
till
it
be
sifted
with
the
sive
,
or
fanned
with
the
fanne
:
Mat
.
3.12
.
The
Doctrine
of
the
Gospel
Discipline
carefully
exercised
,
and
afflictions
sent
of
God
,
are
compared
to
the
sive
or
fanne
,
whereby
the
good
and
bad
are
seperated
one
from
another
.
The
cursed
Ground
Cursed
Ground
.
that
drinketh
in
the
former
and
latter
raine
,
but
bringeth
forth
nothing
but
bryars
and
brambles
,
is
a
representation
of
their
condition
that
live
under
the
meanes
of
grace
,
Heb
.
6.8
.
but
walk
after
the
flesh
and
lusts
of
their
own
hearts
.
The
knowledge
that
the
Ox
Ox.
taketh
to
his
Owner
,
and
the
Asse
to
his
Masters
Crib
,
Isa
.
1.3
.
is
an
admonition
to
us
to
look
up
to
the
Lord
from
whom
every
good
and
perfect
gift
cometh
,
and
in
thankfull
obedience
to
acknowledge
his
love
.
The
Stork
Stork
.
in
the
Heavens
knoweth
her
appointed
time
,
and
the
Turtle
,
and
the
Crane
,
Jer
.
8.7
.
and
the
Swallow
observe
the
times
of
their
coming
;
whereby
we
are
instructed
to
observe
the
Judgment
of
the
Lord
,
and
the
day
of
our
visitation
.
As
the
Eagle
Eagle
.
stirreth
up
her
nest
;
fluttereth
over
her
young
,
spreadeth
abroad
her
wings
,
Deut
.
32.11
,
12.
Exo
.
19.4
.
taketh
them
,
beareth
them
on
her
wings
:
So
the
Lord
preserveth
his
people
,
and
leadeth
them
in
safety
notwithstanding
all
that
rise
up
against
them
.
By
the
meekness
of
the
poor
Sheep
,
Sheep
.
not
bleating
when
his
fleece
is
taken
away
,
Joh
●0
.
27
.
Isa
53.7
.
or
his
throat
cut
,
we
are
taught
to
be
patient
in
all
wrongs
,
afflictions
,
and
disgraces
of
this
world
.
As
the
Hen
H●n
.
gathereth
her
Chickens
under
her
wings
,
so
doth
the
Lord
defend
and
shadow
them
that
put
their
trust
in
him
.
M●●
23
37.
The
provident
Ant
An
.
gathering
her
meat
in
Summer
,
doth
call
upon
us
to
redeem
the
time
,
Pr●v
.
6
6
,
7
,
8.
&
30
25.
and
observe
the
opportunity
offered
for
the
gaining
of
things
temporall
and
spirituall
.
The
Hill-Rats
H●ll-Rat
make
their
houses
in
the
Rocks
,
and
so
deliver
themselves
from
dangers
that
beset
them
:
Prov.
30.26
.
thereby
we
are
taught
,
to
work
our selves
by
a
lively
faith
into
the
impregnable
Rock
Christ
Jesus
,
and
to
fly
unto
him
as
our
strong
Tower
of
defence
.
The
Spider
Spider
.
taketh
hold
with
her
hands
,
and
is
in
Kings
Palaces
:
whereby
we
are
taught
to
be
industrious
and
diligent
,
Prov.
30.28
.
not
slothful
in
our
Vocations
;
to
be
expert
Artificers
and
exact
workmen
,
not
unskilfull
slubberers
in
our
Trades
.
And
from
the
three
last
mentioned
examples
we
are
instructed
,
that
though
we
be
weak
in
our selves
,
we
should
not
fear
to
set
upon
hard
and
difficult
things
,
if
we
be
called
thereunto
;
for
industry
and
skill
can
effect
great
things
,
and
overcome
manyfold
impediments
.
The
Spider
plies
her
web
in
Kings
Palaces
,
where
are
many
comers
and
goers
;
and
is
not
ashamed
in
respect
of
the
pomp
and
Majesty
of
the
presence
,
nor
drawn
aside
to
look
after
them
that
pass
too
and
fro
,
nor
dismaied
though
her
work
come
to
nought
and
be
swept
away
:
by
which
example
we
may
receive
instruction
,
not
to
be
terrified
from
the
works
of
our
calling
by
any
presence
.
The
Locusts
Locust
.
have
no
King
,
yet
go
they
forth
all
by
Bands
:
whereby
we
are
admonished
,
Prov.
30.27
.
that
needfull
and
good
services
are
to
be
performed
,
though
we
be
not
urged
thereunto
by
compulsion
,
nor
forced
by
the
command
of
authority
;
and
that
association
and
concord
is
very
usefull
,
and
of
great
validity
,
in
every
state
publique
and
private
.
As
the
Patridge
Patridge
.
sitteth
on
egges
,
and
hatcheth
them
not
:
so
he
that
getteth
riches
and
not
by
right
,
Ier
.
17.11
.
shall
leave
them
in
the
middest
of
his
daies
,
and
at
his
end
shall
be
a
fool
.
The
Horsleach
Horsleach
.
that
crieth
,
give
,
give
,
representeth
the
nature
of
the
covetous
that
is
never
satisfied
.
Prov.
30.15
.
The
Serpent
Serpent
.
is
wise
to
save
his
head
;
and
the
Dove
innocent
and
harmeless
without
gall
:
Mat
.
●0
.
16
.
whereby
we
are
admonished
to
be
discreet
without
fraude
,
and
innocent
without
folly
.
Ma●
.
3.12
.
1
Thes
5.19
.
Ioh
4.4
.
Psa
.
66.10
.
1
●et
.
1.7
.
Esa
48.10
.
Zech
.
●3
9.
Esa
.
27.4
.
The
Spirit
of
God
is
resembled
to
Fire
Fire
.
that
enlighteneth
darkness
,
purgeth
dross
,
melteth
Iron
,
and
warmeth
the
cold
stone
:
It
is
also
compared
to
living
waters
,
that
refresh
,
quicken
,
make
fruitfull
,
and
spring
continually
.
Afflictions
to
the
godly
,
are
as
Fire
to
Gold
,
which
it
purifieth
and
refineth
:
but
the
wrath
of
God
to
the
wicked
,
is
as
Fire
to
thornes
,
stubble
,
dross
,
drie
wood
,
which
are
easily
consumed
.
The
continuall
disquietness
of
the
Sea
,
Sea
.
setteth
forth
the
restless
state
of
the
Isa
.
57.20
,
21.
wicked
,
that
boile
inwardly
with
lusts
,
and
are
tortured
with
an
evill
conscience
.
Many
profound
and
deep
mysteries
of
Divinity
are
notably
pourtraited
to
our
sight
by
earthly
similitudes
.
The
helpless
condition
of
a
poor
Infant
Infant
.
new
born
,
whose
navell
is
not
cut
,
that
is
not
washed
with
water
,
nor
salted
with
salt
,
Ezek
.
16.6
.
may
put
us
in
mind
of
our
misery
by
nature
,
who
are
defiled
with
sinne
,
and
dead
in
trespasses
.
Our
spirituall
incorporation
,
conjunction
and
growing
up
in
Christ
,
is
shadowed
by
the
union
of
the
Vines
Vine
.
and
branches
,
of
the
head
and
members
,
Joh
.
●●
.
●
.
Eph.
1.21
.
&
4.16
.
&
5.
●●
,
32.
of
the
foundation
and
building
,
and
of
man
and
wife
in
one
matrimoniall
body
.
The
branch
draweth
sap
from
the
Vine
;
so
do
we
suck
grace
from
Christ
:
the
branch
abiding
in
the
Vine
beareth
good
fruits
;
so
shall
we
if
we
abide
in
Christ
.
The
thirsty
ground
drinketh
in
the
raine
;
the
new
born
Babe
Babe
.
desires
the
sincere
milk
of
the
Word
,
that
he
may
grow
thereby
:
so
must
we
desire
,
drink
in
,
1
Pet
.
2.2
.
digest
,
and
keep
the
sincere
milk
of
the
Word
,
that
we
may
encrease
and
thrive
in
spirituall
things
.
The
seed
Seed
.
that
is
not
quickened
except
it
die
,
1
Cor
.
15.36
.
is
a
similidude
of
the
resurrection
of
our
bodies
,
that
shall
be
raised
again
,
though
they
be
turned
into
the
dust
.
The
Lord
is
compared
to
a
Nurse
,
Nurse
.
a
Father
,
a
Shepherd
,
a
Vine
dresser
,
Esa
.
49
15.
Hos
.
11.3
.
Esa
.
48.4
.
or
Husbandman
.
The
Nurse
cannot
forget
her
sucking
Babe
,
taketh
it
by
the
armes
,
teacheth
it
to
go
:
so
dealeth
the
Lord
with
them
that
be
his
people
,
whom
he
hath
chosen
to
be
his
treasure
.
Fathers
correct
their
Children
in
love
,
for
their
amendment
;
they
draw
them
with
the
cords
of
love
and
kindness
;
Psal
.
113.13
.
Luk
.
15.15
,
16
,
&c.
Mat
.
6.
they
provide
things
necessary
for
them
according
to
ability
;
they
rejoyce
in
their
return
,
if
they
have
gone
astray
:
in
all
these
things
the
Lord
sheweth
himself
to
be
a
most
kind
Father
to
all
that
fear
before
him
.
Shepherds
Shepherd
.
lead
their
Flocks
to
green
Pastures
,
put
the
tender
Lambs
into
their
bosome
,
drive
the
great
with
young
softly
,
watch
them
by
night
,
Psal
.
23.2
.
Io
.
10.1
.
Esa
.
40.11
.
Psal
.
121.4
,
5.
Luk
.
15.4
.
Io
.
●5
.
2
,
3.
that
they
be
not
devoured
with
wild
Beasts
,
and
seek
the
strayed
Sheep
till
they
have
found
him
:
in
all
these
things
the
Lord
sheweth
himself
to
be
the
good
Shepherd
,
that
careth
for
his
Flock
.
The
Husbandman
will
hedg
and
plant
his
Vineyard
,
manure
and
prune
his
Vines
that
they
might
bring
forth
sweet
Grapes
in
greater
plenty
:
this
setteth
forth
the
manner
how
the
Lord
dealeth
with
his
pleasant
Plants
.
Children
Children
.
delight
in
their
Parents
,
runne
to
them
for
what
they
need
,
trust
in
their
providence
,
be
content
to
live
at
their
finding
,
Psal
.
13●
.
1
,
2.
Ps.
●0
.
12
,
13.
desire
to
behold
their
smiling
countenance
,
if
at
any
time
they
frown
upon
them
;
whereby
we
are
admonished
to
rejoyce
in
God
,
to
trust
in
his
mercy
,
to
desire
his
favour
,
and
freely
to
resigne
our selves
to
live
at
his
finding
.
Lukewarme
water
Lukewarme
water
.
is
noysome
to
the
stomack
,
and
meat
half
rosted
unsavory
to
the
tast
:
no
better
the
service
of
a
lukewarme
Christian
before
God
.
Rev.
●
.
16
.
Holiness
is
resembled
to
a
Garment
;
Garments
,
faith
to
a
Shield
,
hope
to
an
Helmet
,
sincerity
to
a
Girdle
,
righteousness
to
a
Breast-plate
,
Col.
3.12
.
Rom
.
13.13
.
Eph.
4.23
,
24.
Eph.
6.14
,
15
,
16.
the
Word
of
truth
to
a
Sword
,
the
preparation
of
the
Gospel
of
peace
to
Shoos
:
when
we
put
on
our
apparell
,
and
gird
them
to
our
loynes
,
that
they
may
sit
close
and
be
for
use
,
we
are
put
in
mind
of
that
spirituall
Raiment
which
must
be
put
on
and
worn
continually
.
The
loathsome
course
of
them
that
turn
to
sin
again
after
profession
of
amendment
,
is
likened
to
the
returning
of
the
Sow
that
was
washed
,
Swine
.
2
●et
.
2.22
.
Prov.
26.11
.
to
wallow
in
the
mire
,
and
of
the
Dog
to
his
vomit
.
As
the
Clay
Clay
.
is
in
the
hand
of
the
Potter
,
so
are
we
in
the
hand
of
God
,
who
hath
power
to
frame
us
to
honour
or
dishonour
,
according
to
his
own
pleasure
.
Isa
.
45.
●
.
Ier
.
19.11
.
Isa
.
30.14
.
Rom
.
9.20
.
The
Potsheard
cannot
say
to
the
Potter
,
why
hast
thou
made
me
thus
;
nor
is
it
for
man
to
dispute
with
his
Maker
.
Children
grow
as
in
age
,
strength
,
and
stature
,
so
in
wisdom
and
discretion
,
forgoing
their
childish
conditions
:
so
should
we
grow
from
grace
to
grace
,
1
Pet
.
3.18
.
renouncing
those
vanities
that
we
formerly
delighted
in
.
Corporall
Hunger
Hunger
.
and
thirst
after
the
supply
of
things
neccessary
for
the
maintenance
of
this
life
,
Matth
.
5.6
.
Isa
55.1
.
Jo
.
●
37.
1
Cor
.
14.1
.
doth
minde
us
of
our
duty
to
thirst
spiritually
after
the
true
bread
and
water
of
life
,
after
sound
righteousness
and
true
holiness
.
Our
readiness
to
give
good
Gifts
Gifts
.
to
our
Children
when
they
crave
them
,
should
bring
to
remembrance
the
readiness
of
our
heavenly
Father
,
to
give
his
Spirit
to
them
that
aske
it
.
Luk
.
11.13
.
Matth
.
7.11
.
Washing
.
Sinne
is
the
stain
and
filthiness
of
the
soul
,
which
must
be
washed
away
with
the
bloud
and
Spirit
of
Christ
:
Isa
.
1.16
.
Iam
4
8.
Ier
.
4.14
.
2
Cor
.
7.1
.
When
we
wash
our
hands
,
rub
our
garments
,
clense
our
vessels
,
we
should
remember
it
is
our
duty
to
make
clean
the
inside
of
the
cup
or
platter
,
to
purge
and
purifie
the
heart
and
conscience
.
The
creatures
are
subject
to
vanity
Subjection
to
vanity
.
for
the
sinne
of
man
,
and
thereby
we
should
be
put
in
minde
of
our
transgression
:
If
the
earth
give
not
her
encrease
,
the
fruits
be
smitten
,
Rom
.
8.20
.
our
horse
stumble
or
fall
under
us
,
we
must
consider
how
we
have
dealt
undutifully
with
God
,
and
turned
aside
from
his
Commandements
Sinne
is
a
spirituall
sleep
Sleep
.
or
slumber
:
as
we
rouse
up
our selves
from
bodily
drousiness
when
we
have
any
speciall
occasions
,
Matth
.
25.5
.
Eph.
5.14
.
so
should
we
at
all
times
watch
against
sinne
and
the
occasions
of
it
.
Strangers
Stra●gers
.
are
carefull
to
walk
inoffensively
,
love
not
to
be
long
absent
from
home
,
2
Pet
.
2
.
1●
.
and
patiently
bear
many
things
not
so
agreeable
to
their
mindes
:
whereby
Christians
should
be
admonished
,
that
it
is
their
duty
to
haste
towards
Heaven
,
live
unblameably
,
and
possess
their
souls
in
patience
.
The
courage
of
the
Lyon
,
Lyon
.
which
turneth
not
away
from
any
;
and
the
valour
of
the
Horse
,
Prov.
30.30
.
Iob
39.20
,
21
,
22
,
23.
that
rusheth
valiantly
into
the
battell
,
as
it
setteth
forth
the
goodness
and
power
of
God
,
who
hath
given
such
gifts
unto
his
creatures
;
so
doth
it
teach
us
to
be
couragious
for
the
truth
,
and
to
go
forward
with
undaunted
resolution
in
the
wayes
of
godliness
.
Wisdom
in
ordering
earthly
business
.
Isa
.
63.13
,
14.
Esa
.
28.26
,
27
,
28
,
29.
Wise
men
leade
their
Horses
or
Cattell
gently
down
steep
hills
or
descents
,
lest
they
should
stumble
or
catch
harm
:
so
doth
the
Lord
lead
his
children
in
their
dangers
.
The
Husbandman
observes
his
times
and
seasons
to
plow
and
sow
,
orders
all
his
grain
according
to
the
nature
of
it
:
so
hath
the
Lord
his
times
for
mercy
and
judgment
,
and
he
dealeth
will
all
men
according
to
their
state
and
condition
,
as
may
be
most
for
the
glory
of
his
name
,
and
the
comfort
of
his
servants
.
Prov.
18.10
.
In
times
of
warre
or
great
peril
,
men
plant
themselves
in
the
strongest
Castles
or
places
of
defence
;
so
should
we
run
unto
the
Lord
our
rock
and
high
Tower
of
defence
.
The
diseased
seek
to
the
Physician
,
the
wounded
to
the
Surgeon
;
Esa
53.5
.
Mat
.
8.16
,
17.
so
must
the
distressed
conscience
to
Christ
Jesus
the
spirituall
Physician
of
the
soul
.
Clyents
,
that
cannot
speak
for
themselves
,
nor
lay
forth
their
own
Cause
,
are
glad
to
entertain
Advocates
,
to
make
known
their
sutes
and
procure
them
favour
:
what
a
priviledg
is
this
,
that
all
the
elect
have
Christ
Jesus
to
be
their
Advocate
and
Intercessour
?
1
Ioh
.
2
2.
The
Merchant
is
diligent
to
take
his
opportunities
to
buy
and
sell
;
Eph.
5.15
.
Gal
.
6.9
,
10.
so
is
the
Husbandman
to
plow
and
reap
:
which
mindeth
us
of
our
duty
to
repent
and
do
good
whilst
the
season
lasteth
.
Men
dig
for
silver
and
gold
;
in
receiving
summes
of
money
,
they
are
wary
not
to
take
slips
for
current
Coyn
:
Prov.
2.1
,
2
,
3.
1
Thes
.
.22
.
1
Ioh
.
4.1
.
so
must
Christians
cry
for
wisdome
,
search
for
knowledg
,
and
try
the
spirits
that
they
be
not
deluded
with
errour
.
He
that
disburseth
money
upon
Lands
,
will
look
to
it
that
he
be
not
deceived
in
the
tenure
:
In
our
spirituall
purchase
,
Lam
.
3
40.
we
must
be
circumspect
not
to
embrace
a
shadow
for
the
substance
.
The
Providence
of
God
Providence
of
God
.
in
causing
it
to
rain
upon
the
desart
where
no
man
dwelleth
,
in
feeding
the
young
Ravens
,
in
satisfying
the
Lyons
whelps
,
and
clothing
the
Lillies
of
the
field
,
●sal
.
147.9
.
Iob
38.29.40
,
41.
Mat
.
6.20.27
28.
2
Sam
.
17.14
Esa
.
19.11
,
13.
Job
12.17
.
19.23
.
doth
teach
us
to
trust
in
the
Lord
for
food
and
raiment
,
casting
off
excessive
and
distrustfull
care
.
The
manner
of
Gods
administration
also
doth
minister
infinite
occasion
and
variety
of
good
meditations
;
if
we
do
observe
how
he
doth
forbear
the
wicked
,
correct
his
children
;
destroy
the
ungodly
,
deliver
them
that
trust
in
his
mercy
;
confound
the
devices
of
the
crafty
,
set
at
liberty
the
simple
and
him
that
hath
none
to
help
him
.
But
when
should
I
make
an
end
,
if
I
stand
to
rehearse
particulars
;
these
may
suffice
to
shew
how
we
may
raise
matter
of
good
meditation
from
the
works
of
God
,
yea
from
every
thing
we
go
about
,
or
that
doth
befall
us
.
I
will
not
stand
to
rip
up
that
treasury
of
matter
that
is
to
be
found
in
the
word
of
life
,
the
holy
Scriptures
:
without
question
from
the
Works
and
Word
of
God
,
a
man
,
if
he
will
be
industrious
,
may
abundantly
furnish
himself
.
Fourthly
,
Diligent
conscionable
reading
the
holy
Scriptures
and
other
holy
books
,
is
a
speciall
means
to
prevent
rovings
:
for
it
furnisheth
the
heart
with
good
matter
,
helpeth
the
memory
,
quickneth
the
affection
,
and
kindleth
the
desire
of
good
.
Fifthly
,
Pray
God
earnestly
to
keep
and
direct
our
thoughts
.
We
are
not
able
to
turn
our
eyes
from
vanity
,
nor
to
keep
the
door
of
our
lips
,
much
less
to
order
our
cogitations
,
without
his
speciall
grace
.
Sixthly
,
We
must
hold
our
thoughts
to
things
above
,
though
it
be
painfull
at
the
first
.
The
greater
strangers
we
be
to
good
thoughts
,
the
more
tedious
it
is
to
keep
our
hearts
unto
them
:
but
custome
makes
that
easie
and
delightsome
,
which
at
first
was
harsh
and
difficult
.
CHAP.
VI
.
Of
the
third
sort
of
evil
Thoughts
,
viz.
such
as
proceed
from
original
corruption
,
which
are
of
divers
kindes
,
respecting
God
,
his
worship
,
Word
and
Works
,
our
neighbour
,
or
our selves
.
Rules
for
the
triall
of
our selves
touching
our
Thoughts
.
How
these
evil
Thoughts
are
to
be
reformed
.
Question
.
WHat
are
the
third
sort
of
evil
Thoughts
that
must
be
shunned
?
A.
They
are
evil
in
themselves
,
which
proceed
from
original
corruption
,
that
poysoned
fountain
of
impiety
and
unrighteousness
.
Q.
What
Thoughts
proceed
from
Corruption
?
A.
They
are
of
divers
kindes
,
respecting
God
,
our
neighbours
,
or
our selves
.
Natural
imaginations
concerning
God
,
respect
his
Glory
and
Majesty
,
his
Worship
,
his
Word
or
Works
.
Psal
.
●4
.
1
.
Exod
.
5.2
.
Gal
.
4.8
.
Eph.
2.12
.
Rom
.
1.22
,
23.
Psal
.
106.28
.
Psal
.
96.
●
.
Hab
.
2.18
,
19.
Job
22.13
.
Psal
.
10.11
.
Esa
.
29.15
.
Psal
.
94.7
.
Deut
.
●9
.
19
.
Psal
.
50.21
.
Amos
6.3
.
&
9.10
.
Psa
.
78.19
,
20.
Esa
.
37.10
.
Psal
.
30.6
.
Eze
.
12.27
.
Esa
.
28.
●5
.
Obad
.
v.
3.
Esa
.
10.11
.
Esa
.
14
13.
Rev.
18.7
.
Esa
47.7
.
Psal
.
12.4
.
Psal
.
3●
.
22
.
Numb
.
20.12
.
Matth
.
14.30
.
Psal
.
116.11
.
Luk
.
1.20
.
Judg
.
6.13
.
Gen.
1●
.
12
.
2
King
.
7.2
2
Pet
.
3.3
.
The
corrupt
Thoughts
of
men
concerning
God
himself
,
are
1.
Atheisticall
;
as
the
fool
saith
in
his
heart
,
There
is
no
God
;
Pharaoh
,
Who
is
the
Lord
that
I
should
obey
him
?
2.
Idolatrous
;
when
men
give
that
to
Idols
,
things
that
are
no
Gods
,
which
is
proper
to
the
Lord
alone
.
3.
Hereticall
;
when
men
deny
the
distinction
of
Persons
,
question
the
Divinity
of
the
Sonne
or
holy
Spirit
,
or
conceive
of
God
according
to
their
own
fansies
,
not
as
he
hath
revealed
himself
.
4.
Impious
and
prophane
;
as
that
he
doth
not
see
,
behold
or
take
notice
of
the
doings
of
men
;
that
he
will
not
punish
or
call
to
reckoning
or
account
for
our
misdeeds
;
that
he
is
not
omnipotent
to
save
or
destroy
;
nor
good
and
gracious
to
help
or
succour
in
due
season
.
And
from
hence
arise
Thoughts
of
security
,
that
evil
shall
not
come
nigh
unto
us
:
of
pride
,
that
we
can
never
be
moved
,
that
no
man
can
withstand
our
power
;
that
we
shall
fit
as
Queens
,
and
never
see
any
sorrow
or
calamity
;
that
we
shall
not
be
subject
to
any
commands
:
of
distrust
;
that
God
doth
not
regard
,
will
not
make
good
what
he
hath
promised
:
Exod
.
5.21
.
&
14.10
,
11.
&
6.2
,
3.
Psal
.
106.7
,
8.
Matt●
.
8.26
.
I●h
.
3.9
Hab
.
1.16
.
Esa
.
22.10
,
11.
&
30.2
.
Iob
●1
.
15
.
Psal
73.13
.
Mal
3.14
.
Ier
.
44
19
,
20.
Ma●
1.3
.
Amos
8
5
,
6.
Ma●
.
1.8
.
Esa
.
58.3
.
Esa
29.13
.
Mark
7.
.
Iudg
.
17.13
.
Ioh
.
18.38
.
1
Cor
.
1.21
.
&
2.14
.
Iob
21.14
.
Esa
.
5.19
.
Ier
6.16
.
&
43.2
.
Luk
.
19.14
.
Ezek
.
8.12
.
Zeph
.
1.12
.
Ier
.
12.1
.
Ezek
18.2
.
Rom
9.
●9
,
20.
2
Chro
.
28.23
.
Rom
.
6.1
.
Rom
.
3.7
.
of
derision
and
scorn
;
that
what
he
promiseth
or
threatneth
shall
never
come
to
pass
:
of
murmuring
and
impatience
,
fainting
and
unquietness
:
of
contempt
and
disregard
;
as
if
the
help
,
assistance
and
favour
of
God
were
not
to
be
esteemed
:
of
carnall
confidence
;
as
if
we
were
able
to
provide
for
or
help
our selves
,
by
wit
,
wealth
,
friends
,
or
wicked
devices
.
Touching
the
Worship
of
God
,
the
corrupt
thoughts
of
men
are
,
that
it
is
a
vain
thing
to
serve
the
Lord
,
or
pray
unto
him
;
that
the
true
worshipping
of
God
,
is
the
cause
of
famine
,
war
,
pestilence
,
unseasonable
weather
,
sickness
and
death
;
that
it
is
tedious
and
burdensome
,
a
great
loss
and
hinderance
;
that
the
vile
and
base
is
good
enough
to
be
offered
unto
the
Lord
;
that
he
should
be
pleased
with
lip-service
and
good
intents
;
that
vain
inventions
and
Traditions
of
the
Elders
are
to
be
observed
,
above
whatsoever
the
Lord
commandeth
;
that
we
shall
prosper
when
we
commit
Idolatry
.
Concerning
the
Word
of
God
,
the
corrupt
imaginations
of
man
are
,
that
Religion
is
but
a
matter
of
policy
to
keep
men
in
awe
,
and
that
it
is
indifferent
of
what
Religion
we
be
,
whether
of
any
or
none
,
true
or
false
;
that
it
is
most
vain
and
foolish
to
suffer
any
thing
for
the
truth
of
God
,
or
to
be
scrupulous
of
lesser
sinnes
that
are
not
forbidden
by
the
Laws
of
men
;
that
the
wisdome
of
God
is
foolishness
:
and
from
this
followeth
,
that
we
desire
not
the
knowledg
of
the
Almighty
,
that
we
set
light
by
and
deride
his
threatnings
,
and
resolve
that
we
will
not
deny
our
pleasures
to
yeeld
obedience
to
his
Commandements
.
As
for
the
Works
of
God
,
the
Thoughts
of
men
are
,
that
the
Lord
will
neither
do
good
nor
evil
;
that
he
hath
forsaken
the
earth
;
that
his
works
are
unequall
,
in
that
the
wicked
prosper
,
and
the
godly
are
afflicted
every
morning
;
that
his
Decrees
are
unjust
;
that
they
please
God
best
that
finde
good
success
in
the
things
of
this
life
.
And
these
blinde
,
crooked
imaginations
,
bring
forth
many
other
perverse
conclusions
;
as
,
that
we
may
sinne
freely
,
because
God
is
mercifull
;
that
we
may
do
evil
to
save
our selves
from
danger
,
to
please
our
friends
,
or
that
good
may
come
thereof
;
that
of
two
evils
of
sinne
,
the
least
is
to
be
chosen
.
Q.
Some
natural
men
never
found
any
such
Thoughts
in
their
hearts
,
how
then
may
it
appear
,
that
these
be
their
Thoughts
?
Prov.
14.12
.
2
King
.
8.13
.
A.
The
heart
is
fraudulent
and
deceitfull
:
Hazael
knew
not
the
cruelty
,
nor
the
Disciples
that
fearfullness
and
timidity
that
was
in
them
But
the
better
to
try
our selves
touching
our
Thoughts
,
we
must
observe
these
Rules
.
First
,
These
Thoughts
are
not
alwayes
in
the
heart
,
but
as
occasion
is
offered
:
The
rich
man
thinks
that
he
would
not
steal
;
the
poor
man
that
he
would
deal
liberally
:
but
the
present
state
and
occasion
manifesteth
what
we
are
.
In
peace
our
Thoughts
are
presumptuous
,
Psal
.
30.6
.
Psa
.
77.10.11
.
Iob
16
13.
distrustfull
in
danger
,
repining
in
affliction
,
wearisome
in
the
service
of
God
when
we
would
follow
any
other
delight
,
impatient
when
we
are
reproved
,
admonished
,
urged
to
any
duties
that
cross
our
wills
,
loose
in
secret
,
&c.
Secondly
,
Our
prophane
ungodly
Thoughts
may
be
discerned
,
by
certain
signes
and
tokens
which
appear
in
our
life
and
conversation
;
Iob
21.14
.
as
,
Contempt
of
true
knowledg
:
for
did
men
fear
the
Lord
,
they
would
receive
the
Law
at
his
mouth
,
and
enquire
how
they
might
serve
and
please
him
in
uprightness
and
integrity
.
Psal
.
14.4
.
&
91.14
,
15.
Neglect
of
holy
prayer
;
for
they
that
know
the
power
and
goodness
of
the
Lord
,
will
certainly
have
recourse
unto
him
.
Senselesness
in
hearing
the
Word
of
God
:
Ier
.
36.24
.
Psal
.
53.4
.
●sa●
14.5
.
Matth
.
24.37
,
38
,
39.
Jer
.
5.3
.
Amos
6.5
.
Esa
.
22.13
,
14.
for
if
the
Lyon
roar
the
beasts
tremble
;
the
Tenant
is
dismayed
if
the
Landlord
threaten
:
and
if
men
believe
the
soveraignty
of
the
Lord
,
will
they
not
be
moved
when
he
speaketh
?
Careless
seeking
the
face
of
God
and
his
favour
in
private
,
by
faith
,
repentance
,
sincere
worship
,
and
true-hearted
obedience
:
Scorning
the
poor
that
putteth
his
trust
in
the
Lord
.
Voluptuousness
;
when
men
eat
and
drink
,
and
sport
and
play
,
never
minding
the
judgments
of
God
,
nor
the
miseries
of
their
brethren
.
Partiall
outward
reformation
;
no
further
then
custom
driveth
or
fear
compelleth
:
Prophaneness
;
when
our
wayes
are
corrupt
,
Psal
.
14.1
.
Psal
.
53.
●
.
and
our
works
abhominable
in
the
sight
of
God
.
These
things
be
undoubted
evidences
of
evil
Thoughts
,
that
possess
the
mindes
of
all
naturall
men
.
Q.
What
are
the
evil
thoughts
of
naturall
men
concerning
their
neighbours
?
A.
These
also
are
divers
.
First
,
Thoughts
of
dishonour
and
abasement
;
as
,
Luk
.
18.11
.
Isa
.
65.5
.
Matth
.
20.20
.
Prov
30.17
.
1
Cor
.
●
.
2
.
Gen.
58.24
,
26.
that
others
are
base
in
respect
of
our selves
;
that
we
are
too
good
to
be
counselled
,
guided
,
advised
by
our
parents
;
that
the
offences
of
other
men
are
great
and
hainous
,
ours
light
and
small
.
Secondly
,
Of
Injustice
;
That
we
envy
,
repine
,
disdain
that
others
be
preferred
before
us
;
that
we
will
not
lend
or
give
to
our
brother
in
distress
,
because
we
shall
not
gain
by
it
;
nor
help
him
,
because
he
is
our
enemy
:
that
we
will
do
this
or
that
wrong
unto
him
,
G
n
.
4.6
.
Deu●
.
15.9
.
Job
31
.
2●
.
Exod
.
23.5
.
Psal
.
8
.4
.
&
4.8
.
Ma
th
24.9
.
1
●e●
.
4.4
.
Prov.
●
.
29
.
Prov.
24.29
.
Prov.
20.22
.
1
King
.
22
8.
Luk
.
3.19
.
Luk
.
11.53
,
54.
Gen.
20.15
,
16.
Psal
.
●0
.
18
.
2
Sam
.
13.2
.
Hos
.
7.1
.
Amos
8.5
,
6.
Mich
.
2.2
.
Amos
4
1.
Hab
.
2.9
.
1
Sam
.
1.13
,
14.
&
17.28
.
Matth
.
9.3
.
Act.
2.13
.
Psal
.
70.2
.
Obad
.
v.
12.
because
he
feareth
God
,
or
dwelleth
securely
by
us
;
that
we
will
do
to
others
as
they
have
done
to
us
;
that
we
will
be
avenged
of
them
that
urge
or
provoke
us
;
that
if
we
be
rebuked
,
it
is
in
spite
and
malice
,
and
not
to
be
endured
.
To
this
head
may
be
referred
,
Thoughts
of
filthiness
and
uncleanness
;
of
fraud
,
consenage
,
circumvention
,
and
oppression
;
of
slander
,
suspicion
and
misconstruction
of
mens
sayings
and
doings
;
of
covetousness
,
fretting
,
and
rejoycing
in
the
hurt
of
our
brethren
.
Q.
What
are
the
Thoughts
of
naturall
men
in
respect
of
themselves
?
A.
Naturally
we
are
marvellously
conceited
of
our selves
,
greatly
in
love
with
our
own
shadow
,
and
accordingly
do
our
imaginations
runne
.
First
,
Zep
.
2.15
.
Isa
.
14.13
.
Rev.
18.7
.
Joh
.
4.8
.
We
lift
up
our selves
as
the
only
excellent
in
wit
,
wealth
,
strength
,
beauty
,
courage
,
sufficiencie
,
friendliness
,
&c.
And
hence
proceeds
discontentment
,
boasting
,
contention
,
desire
of
vaine
glory
,
obstinacy
,
affectation
of
novelties
,
presumptuous
adventuring
upon
callings
and
actions
too
high
for
us
,
inconsiderate
rashness
,
frowardness
,
and
what
not
?
Secondly
,
Mat
.
9.12
,
1●
.
Luk
.
15.2
.
Jer
.
2.35
.
Rev.
3.17
.
Hos
.
12.8
.
Deut
.
9.4
.
Psal
.
10.6
.
Esa
.
28.15
.
We
fancy
that
we
are
righteous
and
holy
by
nature
,
pure
,
innocent
and
just
in
conversation
,
and
that
whatsoever
God
giveth
it
is
for
our
own
righteousness
and
good
deeds
.
Thirdly
,
We
flatter
our selves
that
God
is
pleased
with
us
,
because
we
prosper
;
that
we
shall
never
be
called
to
reckoning
,
because
we
have
so
long
escaped
;
that
if
we
be
afflicted
we
have
our
punishment
here
;
that
it
is
repentance
sufficient
,
to
say
,
God
forgive
me
,
I
am
sorry
for
it
;
that
it
is
well
with
us
,
so
long
as
we
have
a
good
meaning
,
though
our
deeds
be
evil
.
Fourthly
,
In
distress
we
are
ready
to
faint
,
Psal
.
13.1
.
and
to
think
that
our
wound
is
uncurable
,
our
case
forlorn
,
worse
then
any
bodies
.
Thus
we
are
apt
to
run
from
one
extream
to
another
,
but
never
to
abide
in
the
right
way
.
Q.
Are
all
Thoughts
that
proceed
from
corruption
evil
and
sinfull
,
even
those
whereunto
no
consent
of
will
is
given
?
A.
That
all
such
imaginations
are
evil
,
appeares
;
First
,
Because
the
root
from
whence
the
least
Thought
doth
spring
is
naught
,
our
own
inborn
corruption
,
whereby
the
heart
is
set
open
to
conceive
such
wicked
Thoughts
,
yea
,
apt
to
give
some
room
unto
them
,
without
detestation
,
at
the
first
rising
.
Secondly
,
Lust
conceiving
bringeth
forth
sinne
:
But
lust
cannot
conceive
and
be
with
child
of
sinne
,
and
be
any
other
thing
then
sinne
.
Are
fishes
bred
of
Serpents
?
Or
is
it
possible
,
that
the
Fruit
and
the
Tree
should
be
not
of
one
nature
?
Thirdly
,
The
Law
condemneth
all
such
motions
:
for
Philosophers
and
other
Heathen
men
,
that
never
heard
of
the
Law
of
God
,
have
condemned
settled
purposes
to
do
evil
.
Therefore
this
must
needs
be
more
close
and
secret
,
which
Paul
himself
,
so
great
a
Doctor
of
the
Law
,
brought
up
at
the
feet
of
Gamaliel
,
was
altogether
ignorant
of
,
till
he
was
taught
a
better
lesson
in
the
School
of
Christ
:
I
know
not
sinne
,
but
by
the
Law
:
for
I
had
not
known
lust
,
Rom
.
7.7
.
except
the
Law
had
said
,
Thou
shalt
not
lust
?
Q.
How
are
these
Evil
Thoughts
to
be
reformed
?
2
Cor
.
10.5
.
Phil
.
4
8.
Prov.
12
5.
Eph.
4.23
,
24.
A.
The
reformation
of
our
Thoughts
is
to
be
laboured
,
that
every
high
imagination
be
brought
into
the
obedience
of
faith
.
For
the
soul
is
the
Temple
of
the
Holy
Ghost
,
in
which
he
dwelleth
by
his
speciall
presence
.
But
the
Temple
of
God
is
holy
,
and
should
be
kept
undefiled
.
We
love
outward
neatness
in
feature
,
favour
,
apparell
,
rooms
and
places
of
habitation
.
And
shall
we
suffer
the
soul
,
which
is
the
habitation
of
God
,
to
be
polluted
?
Pureness
of
heart
hath
the
Promise
both
of
this
life
,
Prov.
22.11
.
and
that
which
is
to
come
.
For
the
preventing
of
evil
Thoughts
,
the
first
care
must
be
to
get
,
preserve
and
encrease
a
sound
and
lively
Faith
,
Act.
15
9.
which
is
a
wonderfull
help
to
redress
the
evils
of
our
minds
.
For
it
clenseth
the
heart
,
and
infuseth
new
principles
of
motion
;
it
discovereth
the
misery
of
our
naturall
estate
,
abaseth
man
in
his
own
conceit
,
representeth
the
majesty
,
power
,
wisdom
,
goodness
and
mercy
of
the
Lord
;
it
discovereth
the
excellency
of
spirituall
things
,
warmeth
the
cold
and
frozen
heart
,
raiseth
it
in
admiration
of
Gods
favour
,
and
refresheth
it
with
sweet
delight
of
heavenly
things
:
by
all
which
acts
it
calleth
the
heart
from
vanity
to
a
serious
consideration
of
that
which
is
good
,
and
loosing
the
hold
it
had
of
sinne
,
it
fasteneth
it
to
the
Commandement
of
God
.
1
Cor
.
14.1
.
Isa
.
26.8
.
Psal
.
42.6
.
Psal
.
63.1
,
6.
Mat
.
6.20
.
Secondly
,
We
must
stirre
up
our selves
to
covet
spirituall
things
:
for
that
which
is
eagerly
desired
,
is
seriously
thought
upon
.
With
my
soul
have
I
desired
thee
in
the
night
,
yea
,
with
my
spirit
within
me
will
I
seek
thee
early
.
Thirdly
,
We
must
make
God
our
love
:
for
if
he
be
our
treasure
,
our
hearts
will
be
set
upon
him
.
Love
maketh
us
one
with
the
thing
beloved
,
Psal
.
119.14
,
15.
Psal
.
119.48
.
rejoyceth
in
its
presence
,
and
being
absent
,
is
still
with
it
in
cogitation
and
desire
.
My
hands
also
will
I
lift
up
unto
thy
Commandements
,
which
I
have
loved
:
and
I
will
meditate
in
thy
Statutes
.
Fourthly
,
To
be
deeply
affected
with
the
Word
of
God
,
and
care
of
our
own
salvation
,
is
a
speciall
meanes
to
procure
the
entertainment
of
good
meditations
,
and
detestation
of
evil
Thoughts
:
for
matters
of
great
joy
or
grief
carry
the
mind
after
them
,
and
cause
indignation
against
whatsoever
doth
cross
the
enjoying
of
the
chief
good
desired
.
Psal
.
16.7
.
Psal
.
77.6
,
11.
Psal
.
1
,
9.16
,
17.
How
precious
are
thy
Thoughts
unto
me
,
O
God
?
when
I
awake
I
am
still
with
thee
.
Fifthly
,
If
we
exercise
our selves
in
the
Word
of
God
with
care
,
diligence
,
and
delight
;
if
we
treasure
it
up
safe
in
the
heart
,
and
bind
it
about
our
necks
,
Psal
.
119
17.
Prov.
6.21
,
22.
as
men
do
their
Chaines
and
Jewels
:
then
it
will
lead
us
when
we
go
,
and
talk
with
us
when
we
awake
.
Sixthly
,
Watchfulness
is
necessary
for
the
preventing
or
keeping
under
of
evil
motions
.
For
the
heart
is
deceitfull
,
and
will
beguile
if
it
be
not
observed
.
Again
,
of
all
things
it
is
most
difficult
to
keep
and
preserve
the
mind
pure
,
there
be
so
many
occasions
to
pervert
and
draw
it
aside
:
that
there
can
be
no
hope
to
prosper
,
if
the
watch
be
neglected
.
It
stands
in
recalling
the
thought
as
soon
as
it
beginneth
to
wander
;
Prov.
4
23.
in
checking
evil
at
the
first
beginning
;
and
in
cherishing
,
blowing
up
and
stirring
the
good
motions
of
the
Spirit
,
1
Thes
.
5.19
.
2
Tim
.
1.6
.
Act.
8.22
.
Psal
.
51.10
,
11
Psal
.
25.1
.
&
8.4
.
good
counsell
and
admonition
.
Seventhly
,
We
must
pray
continually
,
and
lift
up
the
soul
to
God
,
for
pardon
of
sinne
,
and
purity
of
heart
,
not
forbearing
,
because
we
finde
our selves
dull
,
dead
,
hard-hearted
,
but
rather
rousing
up
our selves
to
wrastle
so
much
the
more
:
for
these
our
necessities
minister
matter
of
prayer
.
Such
as
keep
Clocks
or
Watches
do
every
day
wind
up
the
weights
or
springs
.
Eighthly
,
It
is
good
to
take
occasion
from
our
present
barrenness
and
rovings
to
meditate
of
our
misery
,
vanity
,
loosness
,
earthly-mindedness
,
folly
,
prophaneness
,
want
of
love
to
God
,
&c.
that
we
might
be
humbled
thereby
,
Psal
.
119.25.28
.
and
seriously
turned
unto
the
Lord
.
Ninthly
,
The
better
to
keep
out
evil
imaginations
,
it
is
good
to
be
exercised
in
the
meditation
of
Gods
power
,
mercy
,
long
suffering
,
exceeding
love
in
giving
Christ
to
die
for
us
;
of
the
particular
favours
which
he
vouchsafeth
unto
us
,
of
the
temptations
that
we
are
subject
unto
in
our
place
and
calling
;
of
the
houre
of
death
,
and
day
of
judgment
,
&c.
If
the
heart
fasten
upon
these
things
,
and
take
them
into
consideration
,
it
will
earnestly
turn
from
such
motions
as
spring
from
corruption
.
Tenthly
,
Though
we
have
laboured
long
and
prevailed
but
little
,
yet
we
must
not
faint
,
but
strive
the
faster
,
as
earthly
men
do
in
things
of
this
world
,
if
it
fly
from
them
.
For
it
profiteth
not
to
wax
weary
;
it
is
impossible
we
should
not
overcome
,
if
we
hold
out
.
Whatever
we
find
,
we
can
never
lose
or
miscary
,
if
we
pray
unfeignedly
.
CHAP.
VII
.
Of
a
fourth
sort
of
evil
Thoughts
,
viz
Melancholike
Thoughts
.
What
they
are
,
the
difference
betwixt
trouble
of
Conscience
,
and
Melancholy
.
Of
a
fift
kind
of
evil-Thoughts
,
viz.
Satanical
Thoughts
.
Why
the
Lord
suffers
his
Children
to
be
troubled
therewith
.
Of
the
difference
betwixt
the
godly
and
the
wicked
in
respect
of
their
evil
Cogitations
.
Question
.
WHat
are
the
fourth
sort
of
evil
Thoughts
that
must
be
shunned
?
A.
They
are
such
as
be
occasioned
through
the
constitution
or
complexion
of
body
,
or
condition
of
life
,
amongst
which
Melancholike
Thoughts
are
principal
:
which
are
violent
and
strong
imaginations
of
mind
,
arising
from
such
parts
as
are
especially
possessed
with
that
strong
and
pestilent
humour
,
causing
strange
and
vehement
passions
,
of
fear
,
grief
,
jealousie
,
rage
,
despair
.
And
these
Thoughts
are
divers
according
to
the
condition
,
state
,
and
complexion
of
the
subject
,
and
occasion
of
the
imaginations
.
For
poor
and
rich
,
Rainold
Apoc
.
censur
.
tom
.
1.
Pralect
.
92
,
93
,
94.
naturall
and
renewed
,
sound
and
wounded
Christians
may
be
afflicted
,
and
that
with
divers
kinds
of
Melancholy
,
and
upon
different
occasions
;
which
causeth
great
diversity
in
Thoughts
,
and
affections
following
them
.
Q.
Many
men
suppose
all
sorrow
for
sin
and
trouble
of
mind
to
be
Melancholy
:
How
then
are
they
to
be
distinguished
?
A.
The
better
to
judg
aright
of
Melancholy
,
we
must
observe
these
Rules
.
1.
All
evil
Thoughts
proceed
naturally
from
the
corrupt
fountain
of
our
hearts
,
and
are
not
to
be
imputed
to
Melancholy
.
This
may
further
them
and
their
dwelling
on
our
hearts
,
but
the
ground
of
them
is
our
cursed
nature
,
led
captive
by
Satan
at
his
will
2.
Thoughts
of
Melancholy
are
suddain
,
violent
,
unseasonable
,
vaine
and
idle
,
without
sound
ground
,
yea
,
contrary
to
common
reason
and
Religion
,
and
yet
impatient
of
cure
,
exorbitant
,
very
difficult
to
be
remedied
.
But
Thoughts
concerning
sanctification
arise
from
the
true
ground
,
are
not
violent
,
but
deliberate
,
and
work
kindly
for
the
good
and
reformation
of
the
heart
,
if
they
be
entertained
truly
,
and
nourished
by
the
Spirit
.
3.
Melancholy
is
not
trouble
of
conscience
,
nor
of
it self
,
doth
it
make
the
more
subject
to
trouble
of
conscience
:
but
when
the
conscience
is
wounded
,
it
may
encrease
the
measure
and
continuance
of
the
distress
,
and
difficulty
of
the
cure
.
He
may
be
wounded
in
conscience
,
that
is
not
annoyed
with
Melancholy
;
and
he
may
be
kept
under
with
Melancholy
,
that
is
not
distressed
in
conscience
.
Again
,
distress
of
conscience
may
breed
Melancholy
;
but
Melancholy
can
onely
augment
the
anguish
of
the
distressed
,
not
cause
the
distress
.
These
two
troubles
of
conscience
and
Melancholy
are
thus
distinguished
.
First
,
When
conscience
is
troubled
,
the
affliction
it self
is
in
the
conscience
,
and
so
in
the
whole
man
.
But
in
Melancholy
the
imagination
is
distempered
and
troubled
,
not
the
conscience
.
Secondly
,
The
conscience
afflicted
hath
a
true
and
certain
cause
,
whereby
it
is
troubled
,
viz.
the
sight
of
sinne
,
and
the
sense
of
Gods
wrath
:
But
in
Melancholy
,
the
imagination
conceiveth
a
thing
to
be
so
,
which
is
not
so
;
for
it
makes
a
man
to
fear
and
despair
,
upon
supposed
and
feigned
causes
.
Distress
of
conscience
is
a
sorrow
and
fear
upon
cause
,
and
that
the
greatest
cause
that
worketh
misery
upon
man
:
the
other
contrarily
a
meer
fancy
,
and
hath
no
ground
of
true
and
just
object
,
but
is
onely
raised
upon
disorder
of
humour
in
the
fancy
,
and
rashly
delivered
to
the
heart
,
which
upon
naturall
credulity
fareth
in
passion
,
as
if
that
were
indeed
,
whereof
the
fancy
giveth
a
false
alarum
.
Thirdly
,
Upon
serious
and
true
consideration
of
the
things
feared
,
and
upon
experience
,
the
fear
of
Melancholy
is
known
to
be
groundless
,
frivolous
and
idle
:
but
distress
of
conscience
encreaseth
the
more
we
look
into
and
weigh
with
our selves
the
causes
of
it
.
Fourthly
,
In
trouble
of
conscience
the
body
standeth
oftentimes
in
firme
state
of
health
,
perfect
in
complexion
,
and
perfect
in
shape
,
the
humours
in
quantity
and
quality
not
exceeding
nor
wanting
their
naturall
proportion
:
Here
the
senses
also
are
oft-times
perfect
both
inward
and
outward
the
imagination
sound
,
the
heart
well
compact
and
resolute
,
and
this
excepted
,
want
no
courage
.
In
the
other
the
complexion
is
depraved
,
obstructions
hinder
the
free
course
of
spirits
and
humours
;
the
inward
sense
and
outward
be
feebled
,
and
the
heart
upon
every
small
occasion
,
(
yea
though
none
be
)
is
driven
with
the
tide
of
this
humour
to
fear
,
even
in
the
middest
of
security
.
Fifthly
,
Imaginations
in
the
braine
caused
by
Melancholy
,
may
be
cured
,
taken
away
,
and
cut
off
by
meanes
of
Physick
:
but
the
distress
of
conscience
,
cannot
be
cured
by
any
meanes
in
the
world
but
one
,
and
that
is
the
blood
of
Christ
sprinkled
upon
the
conscience
.
Q.
What
is
the
Remedy
of
these
Thoughts
?
A.
First
,
In
distress
of
Melancholy
,
the
person
troubled
must
be
brought
to
this
,
that
he
will
content
himself
to
be
advised
and
ruled
by
the
judgment
of
others
,
and
cease
to
rest
upon
himself
touching
his
own
estate
;
and
by
this
he
shall
reap
much
quiet
and
contentation
.
Secondly
,
If
the
party
distressed
be
meerly
naturall
,
without
all
knowledge
of
his
estate
,
then
meanes
must
be
used
[
if
he
be
capable
]
to
bring
him
to
some
sight
and
sorrow
for
sinne
,
that
his
Melancholy
sorrow
,
may
be
turned
into
godly
sorrow
.
Thirdly
,
If
he
be
brought
to
faith
in
Gods
mercifull
promises
,
and
an
honest
purpose
not
to
sinne
any
more
,
then
must
he
rest
upon
the
Word
of
life
,
and
in
no
wise
admit
any
imagination
or
thought
,
that
may
cross
the
said
Promise
.
For
what
?
should
erroneous
and
false
conceits
draw
us
to
question
the
truth
of
God
?
Or
being
once
resolved
what
is
to
be
believed
,
shall
we
enter
into
disputation
about
it
to
please
fancy
?
No
,
we
must
rest
in
the
promise
we
have
received
,
and
not
lissen
so
much
to
conceit
,
as
to
admit
consultation
,
whether
it
be
true
or
no
.
Fourthly
,
A
set
calling
and
diligent
imployment
is
necessary
to
repress
Melancholy
,
such
as
may
stirre
up
the
spirits
by
labour
,
quicken
the
dulness
of
the
humour
,
and
take
up
the
mind
,
that
it
may
not
harbour
idle
cogitations
.
Fifthly
,
Cheerfulness
and
courage
do
much
availe
against
Melancholy
;
when
we
stirre
up
our selves
to
delight
in
that
which
is
good
,
and
raise
up
our
spirits
against
dauntedness
and
dejectedness
occasioned
through
erroneous
,
frivolous
,
false
conceits
engendering
fear
.
A
Melancholy
Christian
hath
gotten
good
victory
over
that
humour
,
when
he
is
resolved
to
go
forward
in
an
holy
course
,
as
he
shall
be
enabled
by
the
Spirit
of
God
,
labouring
for
soundness
of
judgment
,
and
tenderness
of
conscience
,
watching
over
his
heart
,
renewing
his
repentance
,
and
preserving
his
faith
,
not
giving
credit
to
any
doubtfull
imaginations
or
frivolous
thoughts
contrary
to
the
promises
he
hath
received
.
These
things
principally
may
perswade
every
man
to
this
resolution
.
First
,
The
end
of
such
cogitations
is
directly
contrary
to
the
commandement
of
God
:
for
we
are
charged
to
believe
,
to
be
of
good
courage
,
to
go
cheerfully
about
the
works
of
our
calling
,
to
be
patient
,
&c.
but
the
effect
of
these
thoughts
,
if
we
assent
unto
them
,
is
clean
cross
.
Shall
we
be
afraid
to
do
what
the
Lord
requires
,
and
to
yeeld
obedience
to
his
Precepts
?
Secondly
,
Of
our selves
by
nature
we
are
not
prone
to
that
which
is
truly
good
:
but
these
cogitations
do
sue
upon
us
early
and
late
,
with
great
importunacy
.
Thirdly
,
What
wise
Captain
will
fight
for
the
Victory
which
he
hath
wonne
,
or
set
that
at
the
stake
which
he
hath
in
his
power
?
It
is
no
wisdom
in
a
Christian
,
upon
some
vaine
fear
,
to
yeeld
up
his
Title
and
Interest
in
the
promises
of
mercy
.
Fourthly
,
A
quiet
mind
is
fittest
to
apprehend
the
truth
,
as
a
sound
eye
to
behold
the
light
of
the
Sunne
.
When
the
eye
is
dimme
,
or
distempered
with
rheumes
,
we
will
trust
others
,
not
our selves
;
or
our selves
before
distemper
,
better
then
at
the
present
:
why
should
we
not
likewise
believe
what
we
discerned
when
the
heart
was
calme
,
rather
then
what
we
fear
when
it
i●troubled
.
Fifthly
,
No
affection
is
good
,
that
runneth
before
judgment
,
sound
and
true
judgment
:
till
a
thing
be
truly
known
as
it
is
,
we
cannot
be
affected
to
or
against
it
,
as
we
ought
.
But
in
these
thoughts
,
affection
followeth
corruption
,
imagination
,
and
vain
conjectures
of
deluded
fancy
.
Sixthly
,
The
true
use
of
holy
society
doth
much
further
the
cure
of
Melancholy
thoughts
,
by
mutuall
conferrence
,
direction
and
counsell
quickening
each
other
to
holy
duties
,
comforting
in
the
promises
of
grace
,
and
enforming
how
to
break
through
the
snares
of
Satan
.
Seventhly
,
If
by
reason
of
bodily
weakness
or
infirmity
,
a
man
be
not
able
to
stirre
about
the
labours
of
his
Vocation
,
he
must
exercise
himself
continually
in
the
practice
of
some
Christian
duty
,
as
prayer
,
reading
the
Scripture
,
learning
by
heart
some
portion
of
the
Word
of
God
;
that
the
mind
being
taken
up
about
other
matters
,
these
vain
fancies
might
not
find
entrance
,
or
at
least
entertainment
.
And
though
they
importunately
seek
again
and
again
to
re-enter
,
we
must
shut
the
door
against
them
,
not
giving
credit
to
what
is
suggested
.
Lastly
,
The
effects
of
naturall
Melancholy
,
must
be
made
spurres
unto
grace
,
inciting
to
godly
sorrow
for
sinne
,
cheerfulness
in
wel-doing
,
retiredness
from
the
world
,
familiarity
with
God
,
patience
in
troubles
,
jealousie
of
our selves
,
and
confidence
in
God
,
resting
on
his
faithfulness
.
This
may
be
done
,
if
we
turn
vain
sorrow
into
godly
,
and
frivolous
fear
,
into
sound
fear
of
Gods
presence
,
majesty
,
displeasure
and
judgments
,
and
scrupulousness
,
into
holy
tenderness
,
and
strong
erroneous
resolutions
into
strong
adherence
unto
the
promises
of
life
.
Strong
and
suddain
affections
or
thoughts
seasoned
by
grace
,
and
set
upon
right
objects
,
are
furtherances
in
godliness
,
occasions
of
zeal
and
courage
,
constancy
and
resolution
,
tenderness
and
divine
contemplation
,
serious
meditation
and
society
with
God
.
Q.
What
are
the
fift
kind
of
Evil
Thoughts
that
are
to
be
shunned
?
A.
They
are
Satanicall
Thoughts
cast
into
the
mind
immediately
by
Satan
,
that
he
might
distract
and
discourage
the
Child
of
God
in
his
holy
profession
and
cheerfull
proceeding
in
true
godliness
.
Q
Why
doth
the
Lord
suffer
his
Children
to
be
molested
with
such
like
Thoughts
?
A.
This
the
Lord
suffereth
in
great
wisdom
for
the
speciall
good
of
his
chosen
;
and
that
both
for
their
correction
,
and
triall
.
Sometimes
we
are
apt
to
stand
more
upon
the
outward
form
of
Religion
and
bodily
performance
of
holy
duties
,
then
upon
the
inward
devotion
and
strain
of
heart
;
Sometimes
to
grieve
the
good
Spirit
of
God
;
sometimes
to
exalt
our selves
above
that
which
is
meet
;
sometimes
we
give
way
to
multitudes
of
roving
,
idle
,
and
wicked
thoughts
without
regard
,
which
might
break
into
outward
acts
to
the
dishonour
of
God
,
should
he
not
leave
us
to
the
buffetings
of
Satan
,
to
prevent
the
growth
of
sinne
,
and
call
us
back
to
the
remembrance
of
our
waies
:
Sometimes
we
are
ready
to
pry
into
sacred
and
high
Mysteries
too
farre
,
sometimes
to
give
way
to
thoughts
of
despair
,
sometimes
to
neglect
the
favour
of
God
,
and
disregard
his
presence
,
sometimes
to
presume
upon
our
strength
and
self-sufficiency
,
sometimes
to
censure
and
judg
others
without
pitty
or
compassion
For
these
and
the
like
sins
,
it
may
please
God
to
give
over
his
Children
to
be
exercised
with
plasphemous
or
self-murthering
Thoughts
,
that
they
might
learn
to
walk
in
humility
,
keep
within
their
compass
,
fear
before
him
,
be
devout
in
his
service
,
watchfull
over
their
Thoughts
,
and
tender-hearted
to
their
Brethren
.
For
the
triall
of
his
servants
also
,
he
suffereth
them
to
be
molested
,
that
their
saith
,
patience
,
zeal
,
reverence
might
be
exercised
,
approved
,
and
encreased
.
Q.
Seeing
the
same
Thoughts
may
proceed
from
Original
corruption
,
how
may
we
discerne
when
Thoughts
be
suggested
by
Satan
?
A.
First
,
If
they
come
suddainly
,
with
violence
;
if
we
give
them
no
entertainment
with
any
manner
of
delight
,
but
reject
the
first
motion
with
●rembling
and
detestation
.
Q.
May
these
Thoughts
wholly
be
impted
to
Satan
,
that
the
blame
be
laid
upon
him
altogether
,
and
not
at
all
upon
corruption
?
A.
It
is
not
safe
to
accuse
Satan
,
or
excuse
our selves
altogether
:
for
corruption
may
occasion
such
Thoughts
,
at
least
set
open
the
heart
to
receive
such
temptations
;
it
may
cause
them
to
abide
longer
with
us
,
then
otherwise
they
could
;
and
by
doubtings
and
unbelief
,
they
may
be
stained
.
In
these
respect
;
we
must
charge
our selves
with
folly
,
though
in
these
Imaginations
we
may
observe
a
principall
hand
of
Satan
.
Q.
What
is
the
Remedy
ef
these
Thoughts
?
A.
First
,
If
we
be
unsetled
in
the
truth
of
God
,
touching
the
points
wherein
we
are
tempted
,
it
must
be
our
care
without
delay
to
inform
our selves
out
of
the
Word
of
God
,
resting
in
what
is
taught
therein
for
our
learning
,
and
not
carnally
to
dispute
with
those
plasphemous
Thoughts
:
for
the
seeds
of
Atheism
are
sown
in
corrupt
reason
,
which
is
not
able
to
comprehend
the
high
mysteries
of
God
.
Secondly
,
It
is
good
to
humble
our selves
before
God
for
our
former
irreverence
,
pride
,
self-confidence
,
neglect
of
evil
Thoughts
,
disesteem
of
Gods
promises
,
carelesness
to
ground
our selves
in
the
main
principles
of
Religion
,
and
corruption
of
heart
,
which
may
be
the
true
causes
why
we
are
buffeted
;
and
to
stirre
up
our
hearts
to
greater
devotion
in
prayer
,
reverence
of
God
,
regard
of
our
Thoughts
,
esteem
of
his
grace
,
and
conscience
of
our
infirmity
;
that
denying
our selves
we
might
be
the
fitter
to
receive
mercy
.
To
which
must
be
joyned
conscience
of
all
known
duties
,
with
contentedness
in
our
estate
,
be
it
more
or
less
comfortable
:
for
discontent
and
hypocrisie
,
and
customariness
in
good
duties
,
do
wonderously
lay
open
the
heart
to
such
molestations
.
Thirdly
,
Having
humbled
our
souls
before
God
for
former
sinnes
,
and
from
the
heart
condemned
these
abhominable
suggestions
,
we
must
with
courage
and
confidence
rest
upon
the
Promises
of
God
made
in
Christ
for
the
pardon
,
sanctification
,
and
removall
of
these
temptations
in
due
time
.
Satans
drift
is
to
weaken
faith
:
our
care
must
be
to
cleave
faster
to
the
Promises
of
life
,
to
prize
them
at
an
higher
rate
,
and
above
all
to
look
that
we
defile
not
our
souls
with
unbelief
.
The
aime
of
the
Devill
is
to
drive
us
to
despair
of
Gods
mercy
:
our
best
meanes
of
resistance
is
with
invincible
resolution
to
stop
our
ears
against
his
plasphemies
,
and
to
cast
our selves
upon
the
Promises
of
God
.
What
use
soever
we
make
of
these
Thoughts
,
let
it
begin
in
faith
,
and
end
in
assurance
and
expectation
of
good
.
Fourthly
,
We
must
with
cheerfulness
set
our selves
to
the
practice
of
piety
,
and
works
of
our
vocation
,
not
suffering
the
heart
to
conferre
with
temptations
cast
into
it
,
to
divert
and
hinder
us
.
For
it
is
Satans
policy
,
by
discouragment
and
unbelief
to
draw
us
from
prayer
,
reading
the
Scripture
,
and
the
labours
of
our
calling
,
as
knowing
that
these
are
the
way
of
peace
,
and
meanes
of
safety
.
It
stands
us
upon
greatly
to
take
courage
in
the
Lord
,
and
to
exercise
our selves
as
we
shall
be
able
,
in
some
good
and
honest
work
,
not
being
dismaied
with
any
terrours
,
or
driven
from
it
with
any
Thoughts
.
But
of
this
somewhat
hath
been
spoken
formerly
more
at
large
,
which
I
will
not
here
repeat
.
Q.
The
godly
are
molested
with
evil
Thoughts
as
well
as
the
wicked
:
what
then
is
the
difference
betwixt
them
in
respect
of
there
evil
Cogitations
?
A.
The
godly
are
troubled
with
evil
Thoughts
,
but
they
are
not
men
of
evil
Thoughts
,
they
give
not
themselves
to
foster
and
cherish
such
perillous
guests
.
The
particular
differences
are
,
first
in
their
entertainment
:
It
is
the
property
of
grace
not
to
suffer
evil
Thoughts
to
rest
quietly
,
though
it
be
molested
with
them
;
and
it
is
the
property
of
corruption
,
to
quench
good
motions
that
are
tendered
to
the
heart
.
As
a
good
man
useth
all
diligence
to
be
rid
of
wicked
imaginations
of
all
sorts
,
he
prayeth
against
them
,
humbleth
himself
,
desireth
pardon
for
them
,
and
power
over
them
:
so
the
wicked
cherish
the
thought
of
their
beloved
sinne
,
but
slightly
respect
or
give
attendance
to
holy
meditations
.
The
godly
are
much
troubled
with
their
evil
Thoughts
,
as
being
the
fountain
and
occasions
of
all
sinne
:
but
the
wicked
,
either
make
no
reckoning
of
them
,
because
they
are
ordinary
;
or
if
they
suit
with
their
humour
,
welcom
them
with
joy
and
delight
.
Secondly
,
They
differ
in
regard
of
the
issue
and
effects
;
as
that
evil
Thoughts
in
the
godly
breed
humiliation
,
fear
,
watchfulness
,
examination
of
their
hearts
,
judging
of
themselves
,
prayer
,
longing
after
Heaven
,
&c.
But
in
the
wicked
they
are
entertained
freely
without
resistance
,
or
suffered
to
die
in
time
without
more
a
do
,
if
they
break
not
forth
into
the
practice
of
evill
.
The
most
comfortable
and
sanctified
soul
,
is
someties
overclouded
with
dumps
of
heaviness
,
and
inwardly
disquieted
with
its
own
motions
,
or
the
suggestions
of
Satan
:
There
is
not
an
heart
so
sweetly
and
resolutely
composed
for
Heaven
,
but
is
sometimes
dissetled
with
thoughts
of
indignation
;
and
that
specially
,
when
folly
is
set
in
great
excellency
,
and
true
piety
had
in
disgrace
.
But
marke
the
difference
.
Discontentfull
discourses
in
the
minds
of
unregenerate
men
,
either
break
out
into
desperate
conclusions
,
or
be
appeased
by
some
opposite
conceit
of
stronger
worldly
comforts
;
abandoned
by
entertainment
of
outward
mirth
,
diverted
by
company
,
pleasures
,
and
joyfull
accidents
composed
by
worldly
wisdom
,
or
the
like
.
But
heavy-hearted
Thoughts
in
Gods
Children
,
Psal
.
62.
&
73.
though
for
a
while
not
utterly
without
some
aspersion
of
distrust
,
fretting
and
discontent
,
yet
commonly
at
length
being
mingled
with
faith
,
and
managed
by
spirituall
wisdom
,
by
the
grace
of
God
,
break
out
into
fairer
lightnings
of
comfort
,
greater
heat
of
zeal
,
more
lively
exercise
of
faith
,
gracious
speeches
,
and
many
blessed
resolutions
.
Q.
Is
every
good
motion
a
sanctified
Thought
?
A.
The
goodness
of
the
Thoughts
is
not
to
be
measured
by
the
suddain
motion
that
occasionally
ariseth
in
the
heart
:
but
by
the
room
wherein
they
are
,
the
entertainment
we
give
unto
them
,
and
the
effects
they
produce
.
If
they
dwell
with
us
familiarly
,
and
work
powerfully
,
bringing
forth
seasonable
fruits
fit
for
the
time
wherein
it
is
required
,
fit
for
the
person
that
doth
perform
it
,
fit
for
the
person
to
whom
it
is
performed
;
then
are
they
sanctified
indeed
.
But
we
must
hold
this
for
an
undoubted
principle
,
that
grace
is
operative
.
From
whence
it
followeth
,
that
the
judgment
of
our
uprightness
and
integrity
of
heart
,
is
not
to
be
taken
so
much
from
the
simple
motion
to
good
or
evil
,
as
from
the
approbation
of
the
one
,
and
rejection
of
the
other
.
The
simple
motion
to
sin
argues
imperfection
:
but
the
sincere
rejection
of
evil
,
and
sound
approbation
of
good
,
is
a
testimony
of
truth
and
uprightness
.
Q.
Is
it
possible
for
a
man
to
know
all
his
Thoughts
?
A.
If
we
consider
our
Thoughts
in
generall
,
it
is
impossible
to
discerne
them
every
one
:
for
to
search
the
heart
and
know
the
infinite
variety
of
Thoughts
,
belongeth
to
the
Lord
alone
:
But
we
may
and
ought
to
know
our
Thoughts
so
farre
,
as
to
approve
our selves
sincere
and
honest
in
his
sight
.
Namely
,
that
we
labour
to
keep
an
holy
order
in
our
Thoughts
,
that
they
may
attend
what
they
are
imployed
in
;
that
we
watch
against
and
reject
evil
imaginations
,
that
we
cherish
the
good
,
doing
all
things
as
in
Gods
presence
to
his
glory
.
Q
Is
it
a
testimony
of
an
unsanctified
heart
to
think
more
of
earthly
then
of
heavenly
things
?
A.
1.
If
the
multitude
of
loose
,
roving
,
idle
,
worldly
and
evil
Thoughts
,
that
arise
in
the
minds
of
the
godly
be
considered
in
themselves
,
it
cannot
be
denied
but
they
are
many
more
in
number
,
then
their
good
cogitations
:
which
is
an
argument
that
much
corruption
abideth
in
the
hearts
of
the
best
,
though
they
be
not
altogether
unsanctified
.
2.
The
triall
of
sanctification
consists
not
in
the
multitude
of
our
Thoughts
either
way
inclined
,
but
in
the
entertainment
of
them
.
Good
motions
rejected
,
are
thereby
to
us
unsanctified
:
and
evil
Thoughts
repelled
by
grace
,
and
subdued
by
the
Spirit
,
are
testimonies
of
sanctification
,
not
in
that
they
are
evil
,
but
as
they
are
resisted
.
3.
The
Lord
hath
given
more
time
for
worldly
occasions
,
then
he
hath
assigned
for
spirituall
exercises
:
but
we
have
not
liberty
to
loose
our
thoughts
upon
them
.
For
no
creature
of
God
is
good
,
unless
it
be
sanctified
by
the
Word
and
Prayer
;
we
are
charged
to
use
this
world
as
though
we
used
it
not
;
and
the
labours
of
this
life
must
be
undertaken
in
obedience
,
with
desire
to
glorifie
God
,
and
profit
our
Brethren
.
4.
It
is
one
thing
to
be
employed
in
the
world
,
another
to
set
the
heart
upon
the
things
of
this
world
.
These
things
wisely
considered
,
the
resolution
of
the
doubt
is
easie
;
worldly
,
excessive
,
vaine
,
idle
motions
do
argue
the
heart
to
be
corrupt
,
not
altogether
unsanctified
:
but
if
it
be
onely
or
principally
set
upon
the
world
,
if
the
things
of
this
life
be
onely
in
request
,
it
is
unsanctified
.
CHAP.
VIII
.
Of
the
fourth
Operation
of
the
soul
of
man
,
viz.
Invention
.
Of
the
Devises
of
the
godly
;
Reasons
to
shew
that
they
are
Devisers
of
good
things
.
Motives
to
encourage
men
to
Devise
that
which
is
good
,
and
to
act
it
.
What
the
opposite
Sinnes
are
,
which
must
be
shunned
.
Question
,
WHat
is
the
fourth
Operation
of
the
soul
?
Psal
.
119.113
.
Jer
.
49.30
.
Deut
.
19.19
.
Gen
11
6.
Psal
.
1●
.
6
.
Psal
.
●7
.
3
.
&
39.1
.
Psal
.
139.23
.
Esa
.
59
7.
A.
Invention
,
whereby
we
search
diligently
to
finde
out
things
secret
,
and
take
counsell
to
bring
our
Thoughts
and
purposes
to
pass
.
Q.
What
are
the
Devises
of
them
that
fear
God
?
A.
The
devises
of
the
godly
are
good
,
right
and
acceptable
in
the
sight
of
God
.
I
am
purposed
or
determined
that
my
mouth
shall
not
transgress
.
Try
me
,
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
.
He
doth
not
simply
excuse
himself
from
all
sinne
,
but
having
testimony
of
his
adoption
in
his
heart
,
from
the
holy
Ghost
,
and
perswaded
of
free
forgiveness
,
and
of
true
integrity
,
he
doth
not
doubt
to
seperate
himself
from
the
contemners
of
God
.
For
howsoever
he
did
slip
in
many
things
,
Vatabl
.
in
H.
p.
Calvin
ibid
.
yet
he
followed
the
right
way
,
the
study
of
piety
did
reign
and
bear
rule
in
him
.
Therefore
he
saith
not
,
Whether
there
be
any
sinne
in
me
,
but
whether
the
way
of
wickedness
,
because
professedly
and
of
set
purpose
he
did
not
depart
from
God
.
The
Prophet
Isay
proposing
a
description
of
the
godly
man
under
the
person
of
the
liberall
,
saith
,
Esa
.
32.8
.
He
deviseth
liberall
things
,
and
by
liberall
things
he
shall
stand
.
In
Scripture
a
good
man
is
opposed
to
the
man
of
wicked
devises
:
Prov.
12.2
.
Prov.
15.26
.
A
good
man
obtaineth
favour
of
the
Lord
:
but
a
man
of
wicked
devises
will
he
condemn
.
The
thoughts
of
the
wicked
are
an
abomination
to
the
Lord
:
but
the
words
of
the
pure
,
Psal
.
1.2
.
are
pleasant
words
.
Whereunto
may
be
added
,
That
a
good
man
meditates
in
the
Law
of
God
night
and
day
,
but
will
not
admit
the
counsell
of
the
wicked
.
Job
.
21.16
.
&
22.18
.
Psal
.
119.24
.
The
counsell
of
the
wicked
(
saith
Job
)
is
farre
from
me
.
And
David
,
Thy
testimonies
also
are
my
delight
,
and
my
counsellours
:
noting
that
his
mind
and
heart
was
governed
by
the
Word
,
with
which
he
did
consult
in
all
his
affairs
.
Q.
By
what
Reasons
may
it
be
shewed
,
that
good
men
are
devisers
of
good
things
?
A.
First
,
The
Lord
requireth
in
his
most
holy
Law
,
Deut
.
6.5
.
Mar.
12.32
.
2
King
.
23.25
.
that
we
should
love
him
with
all
our
strength
,
and
all
our
thought
;
thereby
teaching
us
to
love
him
unfeignedly
,
with
all
might
,
vehemency
,
efficacy
and
ability
both
of
mind
and
will
,
and
whatsoever
is
in
us
,
and
in
our
power
.
Secondly
,
The
Word
of
grace
,
which
they
greedily
desire
,
hath
taught
them
not
onely
to
deny
ungodliness
and
worldly
lusts
,
but
also
to
live
godly
,
justly
and
soberly
in
this
present
world
,
Tit
.
2.11
,
12
,
14.
being
zealous
of
good
works
.
But
zealous
he
cannot
be
,
that
doth
not
study
and
devise
to
be
doing
good
.
Thirdly
,
The
Apostle
doth
expresly
charge
the
faithfull
to
apply
their
hearts
to
the
consideration
,
study
and
observation
of
whatsoever
is
good
and
honest
.
Whatsoever
things
are
true
,
whatsoever
things
are
honest
,
Phil
.
4.8
.
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
:
if
there
be
any
vertue
,
and
if
there
be
any
praise
,
think
on
these
things
.
Fourthly
,
Psal
.
119.106
.
The
faithfull
are
the
Lords
sworn
men
,
who
have
solemnly
bound
themselves
to
the
obedience
of
his
Commandements
.
But
they
cannot
obey
the
Commandements
,
unless
they
seek
what
is
good
with
their
whole
hearts
.
Seek
good
and
not
evil
,
that
ye
may
live
.
Amos
5.14
.
1
Cor
.
14.1
.
Col.
3.1
.
Fifthly
,
We
are
commanded
to
covet
spirituall
graces
,
and
mind
heavenly
things
.
But
the
covetous
study
and
devise
how
to
encrease
their
store
,
and
enrich
themselves
with
this
worlds
good
.
Q.
What
Motives
are
there
to
encourage
men
to
devise
and
study
that
which
is
good
?
A.
First
,
Satan
deviseth
mischief
continually
,
Eccl.
7.27
,
28.
Prov.
6.14
.
Psal
.
10.2
.
Psal
.
62.4
.
and
ungodly
men
imagine
deceit
and
wickedness
all
the
day
long
:
and
shall
not
the
godly
be
moved
to
study
and
devise
,
how
they
might
further
the
glory
of
God
,
and
set
forward
the
Kingdom
of
Christ
?
Secondly
,
Goodness
is
the
excellency
of
the
soul
,
and
perfects
the
power
that
is
exercised
about
it
.
The
more
we
take
counsell
with
our selves
,
how
to
get
and
to
do
what
good
soever
God
requires
,
the
sooner
shall
we
obtain
perfection
desired
.
Thirdly
,
To
what
end
hath
God
given
the
power
of
invention
and
consultation
,
but
that
it
should
be
imployed
about
that
which
is
good
,
and
most
about
the
best
things
?
Prov.
12.20
.
Phil
.
4.8
.
Heb
.
5.14
.
Phil
.
1.10
.
It
is
a
shame
the
palate
should
distinguish
the
least
difference
of
sweet
and
souer
:
and
the
mind
be
unable
to
discerne
good
from
evil
.
All
his
gifts
bestowed
for
some
good
use
,
and
the
most
excellent
for
the
chiefest
ends
and
purposes
.
Fourthly
,
To
the
Devisers
and
Counsellours
of
good
things
shall
be
peace
and
joy
.
Such
as
use
their
thoughts
and
words
to
move
men
to
be
at
peace
with
God
and
their
neighbours
,
and
to
walk
in
the
way
of
peace
and
good
prosperity
,
shall
not
fail
of
the
comfort
of
their
faithfull
and
wholesome
counsell
.
For
the
God
of
peace
will
be
with
them
to
bless
and
comfort
them
,
and
men
will
love
them
,
and
their
own
consciences
will
continually
minister
matter
of
joy
and
consolation
unto
them
.
Fifthly
,
It
is
necessary
for
Christians
to
have
their
wits
exercised
to
discerne
good
and
evil
,
not
onely
to
know
good
and
evil
in
general
,
but
even
the
kinds
and
degrees
thereof
:
But
that
cannot
be
obtained
without
diligent
study
and
consultation
.
Sixthly
,
Men
thrive
not
in
any
Trade
,
unless
they
mind
it
;
No
cunning
work
can
go
well
forward
,
that
is
not
contrived
or
cast
in
the
mind
,
before
it
be
taken
in
hand
:
How
should
a
Christian
practice
the
duties
of
piety
and
mercy
in
right
manner
and
due
season
?
How
should
he
grow
in
grace
,
and
become
skifull
in
his
profession
,
if
he
apply
not
his
mind
unto
the
things
that
belong
unto
it
?
By
nature
we
are
apt
to
sinne
and
do
wickedly
,
but
without
deliberation
and
consultation
no
man
becomes
a
cunning
workman
in
evil
.
Psal
.
139.1
.
●sa●
.
44.19
,
20
,
21.
Seventhly
,
All
our
devises
are
manifest
and
open
to
the
eyes
of
God
,
with
whom
we
have
to
deal
.
The
Apostle
taketh
it
for
granted
,
That
the
servant
will
be
diligent
to
please
his
Master
,
so
long
as
he
is
under
his
eye
:
and
shall
not
the
presence
of
God
prevaile
with
us
,
who
takes
notice
of
our
thoughts
to
recompence
and
reward
them
,
if
good
and
ag●eeable
to
his
will
?
Q
Is
it
sufficient
to
devise
to
do
good
?
A.
No
:
but
we
must
study
to
do
it
in
right
manner
,
in
fit
season
,
constantly
,
not
for
a
fit
or
start
onely
,
being
most
circumspect
in
the
greatest
duties
.
He
shall
be
called
liberall
,
Isa
.
32
7.
that
persisteth
or
continueth
in
his
liberality
.
Constancy
is
the
praise
of
well-doing
,
and
of
all
purposes
tending
thereunto
.
Q.
What
are
the
sinnes
opposite
hereunto
that
must
be
shunned
?
Eccl.
7.26
.
Rom
1.30
.
Ezek
.
1●
.
2
.
Jer
.
●8
.
18
.
Psal
.
37.12
.
H●s
.
7.5
.
Mic
.
2.1
,
2.
Prov.
24.2
.
Luk
.
1.51
.
Job
5.13
.
Prov.
12.20
.
Job
5.2
.
Hab
.
2.10
.
Prov.
11.3
,
5
,
6.
Prov.
24.9
.
Prov.
14.17
.
Prov.
●5
26.
Prov.
30.32
.
Jo●
29.9
.
Ezck.
6.63
.
Job
39.37
,
38.
A.
First
,
The
devising
,
plotting
or
contriving
of
known
wickedness
,
is
a
thing
odious
and
hatefull
before
God
.
The
wicked
plotteth
against
the
Just
.
Wo
to
them
that
devise
iniquity
,
and
work
evil
upon
their
beds
.
Sorrow
and
grief
shall
be
to
them
that
imagine
mischief
;
they
consult
shame
,
misery
and
destruction
unto
themselves
.
The
thought
of
foolishness
is
sinne
,
and
transgression
of
Gods
most
holy
Law
:
And
as
the
heart
of
him
that
deviseth
wickedness
is
impure
,
so
are
his
words
and
actions
abhominable
in
the
sight
of
God
:
The
thoughts
of
the
wicked
are
abhomination
to
the
Lord
,
but
the
pure
have
pleasant
words
.
The
opposition
stands
thus
:
The
thoughts
of
the
wicked
,
and
therefore
also
their
words
,
are
abhomination
to
the
Lord
:
but
the
words
of
the
pure
,
and
consequently
their
thoughts
,
are
pleasant
unto
him
.
Secondly
,
Continuing
to
give
entertainment
to
wicked
surmises
,
and
uncharitable
purposes
of
doing
evil
,
is
condemned
by
the
Word
of
truth
.
The
counsell
of
Solomon
is
,
If
thou
hast
thought
evil
,
lay
thy
hand
upon
thy
mouth
;
be
silent
,
leave
off
,
and
give
over
.
For
the
first
step
to
reformation
is
to
cease
from
maintaining
of
sin
:
for
the
Lord
by
Ezekiel
doth
promise
it
as
a
sound
testimony
of
unfeigned
repentance
,
saying
,
That
thou
maist
remember
,
and
be
ashamed
,
and
never
open
thy
mouth
any
more
.
And
therefore
Job
also
by
this
argument
doth
make
profession
of
his
humiliation
,
saying
,
Behold
,
I
am
vile
:
what
shall
I
answer
thee
?
I
will
lay
my
hand
upon
my
mouth
.
Once
have
I
spoken
,
but
I
will
answer
no
more
;
yea
twice
,
but
I
will
proceed
no
further
.
Thirdly
.
The
device
of
evil
ignorantly
begun
,
or
in
simplicity
,
[
when
that
which
is
indeed
evil
was
thought
to
be
good
,
]
is
sinne
,
and
to
be
amended
.
For
ignorance
of
Gods
will
,
which
is
of
it self
a
sinne
,
though
unavoidable
in
some
degree
,
cannot
excuse
the
errour
of
a
device
springing
from
an
etroneous
and
false
conceit
.
Prov.
24.9
.
The
thoughts
of
foolishness
,
even
those
that
are
conceived
in
simplicity
for
want
of
better
instruction
,
are
sinne
.
Therefore
it
much
concernes
good
men
to
know
not
onely
what
is
good
and
evil
,
but
amongst
good
things
what
is
best
,
and
amongst
evils
,
what
is
worst
,
and
that
even
to
the
least
iote
and
title
.
Fourthly
,
Negligent
study
of
good
is
condemned
also
,
when
men
seek
not
opportunities
to
be
doing
what
is
required
.
Q.
May
not
good
men
be
drawn
aside
to
take
counsell
about
the
doing
of
evil
?
A.
First
,
In
the
errour
of
judgment
they
may
take
evil
for
good
,
and
so
devise
to
effect
what
is
evil
,
not
as
an
evil
,
but
as
it
appeares
good
in
their
sight
.
Secondly
,
Being
transported
with
passion
and
unbridled
affection
,
they
may
give
way
to
wicked
thoughts
and
reasonings
;
as
to
purpose
some
kind
of
revenge
in
cross
speech
,
sullen
carriage
,
opposition
,
&c.
Thirdly
,
Jam
.
4.1
,
2
,
3.
1
Cor
.
3.1.2
.
When
through
security
,
giving
way
to
their
lusts
,
they
are
fallen
from
their
stedfastness
,
then
they
may
devise
which
way
to
bring
some
ungodly
purpose
to
pass
,
or
by
what
meanes
they
might
satisfie
their
unruly
desires
.
Thus
David
having
fallen
unadvisedly
in
the
case
of
Bathsheba
,
doth
plot
and
cast
how
he
might
hide
and
conceale
his
fault
,
not
sparing
to
intice
Uriah
to
sinne
.
But
this
is
not
the
deliberate
or
well-advised
thought
of
a
Christian
,
rather
,
Satan
taking
him
at
advantage
he
is
driven
by
the
power
of
corruption
he
knoweth
not
whither
.
It
is
to
be
observed
also
,
that
the
Child
of
God
in
his
distemper
is
not
himself
:
for
he
hath
soundly
,
upon
good
advice
,
deliberately
,
Ruth
1.16
.
with
a
well
planted
resolution
,
cast
off
the
liking
of
all
sinne
,
with
full
purpose
never
to
return
unto
it
again
;
and
it
is
contrary
to
his
former
course
that
now
he
looketh
with
indulgence
to
any
known
evil
.
CHAP.
IX
.
Of
the
fift
Operation
of
the
soul
of
man
,
viz.
Judgment
.
How
the
Judgment
of
the
godly
is
to
be
exercised
.
Wherein
the
sanctification
of
the
Judgment
consists
.
How
it
is
to
be
obtained
,
and
what
the
contrary
Evils
are
that
must
be
shunned
.
Question
,
WHat
is
the
fift
Operation
of
the
soul
?
A.
Judgment
,
approbation
and
improbation
,
whereby
upon
serious
triall
and
examination
we
judg
what
is
true
or
false
,
good
or
evil
,
Rom
.
2.18
.
Psal
.
4.4
.
Prov.
2.9
.
and
freely
approve
it
as
true
and
good
,
or
disallow
it
as
false
and
evil
.
Q.
What
are
the
Rules
of
Judgment
?
A.
They
are
three
,
Experience
,
Right
reason
,
and
principally
the
holy
Scripture
,
without
which
the
other
two
cannot
stand
.
Esa
.
8.20
.
For
whatsoever
agreeth
with
the
holy
Scripture
rightly
understood
,
that
is
true
and
good
:
whatsoever
is
contrary
to
the
Scripture
rightly
understood
,
that
is
false
and
evil
.
For
,
seeing
God
is
the
first
truth
and
goodness
:
there
can
be
no
second
truth
and
goodness
,
unless
it
have
its
original
from
it
,
and
agree
and
consent
with
it
.
Q
How
is
the
Judgment
of
the
godly
to
be
exercised
?
A.
In
the
sound
tryal
,
clear
and
distinct
discerning
of
things
that
differ
,
true
or
false
,
good
or
evil
,
necessary
or
indifferent
,
expedient
or
inexpedient
,
Col.
1.9
,
10
,
11.
1
Joh
.
4.1
.
1
Thes
.
5.21
.
Phil
.
1.10
.
Heb
.
5.14
.
1
Cor
.
2.15
.
1
Cor
.
10.15
.
&
11.13
.
Act.
17.11
.
and
approving
what
is
good
,
disallowing
the
contrary
.
Believe
not
every
Spirit
,
but
try
the
Spirits
whether
they
be
of
God
or
no
.
Try
all
things
,
and
keep
that
which
is
good
.
So
the
Apostle
prayeth
for
the
Philippians
,
that
they
may
discerne
things
that
differ
.
And
to
the
Hebrews
he
saith
,
Strong
meat
belongs
to
them
which
are
of
age
,
who
through
long
custome
have
their
wits
exercised
to
discerne
both
good
and
evil
.
In
like
manner
to
the
Corinthians
,
The
spirituall
man
discerneth
all
things
.
Again
,
I
write
to
them
that
have
understanding
,
judg
ye
what
I
say
.
Hereby
those
Noble
men
of
Berea
are
commended
,
that
they
searched
the
Scriptures
,
whether
the
things
that
Paul
said
,
were
so
or
no
.
Q
Why
is
it
necessary
that
the
Judgment
should
be
thus
exercised
?
2
Job
.
7.10
.
2
Pet
.
2.2
.
Deut
.
13.1
,
2
,
3.
Col.
2.7
,
8.
A.
First
,
There
be
many
false
Teachers
,
which
corrupt
the
simplicity
of
the
truth
,
and
under
feigned
pretences
seek
to
bring
in
damnable
Doctrines
;
therefore
we
must
learn
to
discerne
and
approve
the
right
,
that
we
be
not
deceived
by
them
.
Children
that
cannot
distinguish
meats
,
are
in
danger
to
eat
what
is
unwholesome
,
if
they
be
not
forbidden
of
their
Mothers
:
so
fares
it
with
Christians
that
be
babes
in
understanding
.
Mat
.
7.15
,
16.
Beware
of
false
Prophets
which
come
to
you
in
sheepes
clothing
,
but
inwardly
they
are
ravening
Wolves
,
ye
shall
know
them
by
their
fruits
.
Secondly
,
The
true
and
faithfull
Ministers
of
Christ
may
erre
as
men
,
1
Reg
.
13.18
.
both
in
Doctrine
and
manners
;
they
may
teach
and
do
things
not
consenting
to
the
words
of
wholesome
Doctrine
:
Col.
2.2
.
in
which
respect
it
behoveth
all
men
to
get
good
evidence
and
assurance
of
knowledg
in
their
own
hearts
.
Thirdly
,
If
we
receive
the
truth
upon
the
credit
of
men
,
we
shall
be
ready
to
stagger
when
persecution
comes
,
and
be
much
perplexed
if
we
see
them
,
of
whom
we
learned
the
truth
,
to
shrink
and
fall
away
.
Fourthly
,
Want
of
Judgment
causeth
rash
censuring
,
superstitious
scrupulousness
,
vaine
presumption
,
and
feigned
reverence
.
He
that
is
not
able
to
discerne
betwixt
good
and
evil
,
will
condemn
good
for
evil
,
and
take
evil
for
good
many
times
;
he
will
be
fearfull
of
sinne
in
every
thing
,
or
bold
to
rush
into
sinne
without
fear
;
either
he
will
not
respect
the
Ordinances
of
God
,
or
think
to
please
him
with
counterfeit
humility
.
Fifthly
;
Truth
the
more
it
is
tryed
,
the
better
it
doth
work
.
The
more
clear
and
certain
apprehension
we
have
of
the
promises
,
the
more
stedfast
is
our
faith
,
the
more
vehement
is
our
love
,
the
more
sound
our
joy
,
the
more
constant
our
hope
,
the
more
calme
our
patience
,
the
more
fiery
our
zeal
,
the
more
earnest
our
pursuit
of
true
happiness
.
Probable
hopes
of
encreasing
their
temporall
estates
,
draw
men
to
adventure
over
the
Seas
,
to
sayl
into
India
,
and
the
remotest
parts
of
the
world
,
though
they
perceive
many
perils
in
the
voyage
:
Did
we
assuredly
believe
the
promises
of
life
,
it
would
make
us
endeavour
early
and
late
to
compass
that
everlacting
Inheritance
.
What
is
the
root
of
all
indifferency
in
Religion
,
but
want
of
Judgment
?
Sixthly
,
Good
Judgment
brings
us
to
be
acquainted
with
our selves
,
to
see
our
misery
,
vanity
and
folly
,
to
take
sound
tryal
of
our
estates
,
to
prevent
occasions
of
sinne
,
to
discerne
what
is
fit
for
our
condition
,
how
to
carry
our selves
inoffensively
,
and
to
proceed
in
godliness
in
good
order
.
For
lack
of
Judgment
we
perceive
not
many
things
that
be
amisse
,
know
not
what
to
resolve
in
many
doubts
,
are
oft
plunged
concerning
our
estate
,
see
not
how
to
encounter
the
assaults
of
Satan
,
are
hurt
before
we
be
aware
,
and
be
to
seek
how
we
should
behave
our selves
towards
others
.
Q
Should
all
Christians
be
able
of
themselves
to
try
and
examine
which
is
a
true
or
false
Doctrine
?
A.
All
Christians
should
be
able
,
though
not
of
themselues
,
nor
by
themselves
onely
,
but
by
the
rule
of
Scripture
;
which
is
the
touch-stone
that
our
Saviour
and
his
Apostle
giveth
into
their
hands
,
wherewith
they
themselves
should
try
the
truth
or
falshood
of
the
Doctrine
that
is
brought
.
For
,
is
there
any
so
sens●ess
as
to
give
a
man
a
touch-stone
into
his
hand
to
try
the
goodness
and
lawfulness
of
the
Gold
,
and
yet
withall
to
charge
him
that
he
shall
not
use
it
himself
,
but
alwaies
when
he
is
doubtfull
of
a
piece
of
money
,
go
to
the
Goldsmith
without
daring
once
to
enter
into
any
Judgment
of
the
unlawfulness
or
lawfulness
of
it
by
himself
?
And
yet
both
the
touch-stone
of
the
Scriptures
which
God
hath
given
us
for
the
tryal
of
truth
,
is
incomprably
better
then
any
touch-stone
of
the
Goldsmith
:
and
the
difference
of
true
Doctrine
and
false
,
is
infinitly
greater
then
the
difference
between
fine
and
pur●
Gold
,
and
base
and
Bell-mettall
.
Joh
.
2.20
,
27.
And
when
as
John
ascribeth
unto
every
one
of
the
Church
the
anoynting
of
the
Spirit
,
which
teacheth
them
whatsoever
is
necessary
:
It
is
evident
that
he
will
have
that
every
one
shall
be
instructed
to
try
the
Spirit
:
especially
considering
that
the
Apostle
teacheth
that
the
spirituall
man
(
that
is
to
say
a
man
indued
with
the
Spirit
of
Adoption
)
judgeth
all
things
so
farre
as
they
may
necessarily
concerne
him
.
1
Cor
.
2.15
.
And
unless
the
faithfull
should
be
able
to
try
and
discerne
of
the
divers
colours
of
mens
Doctrines
,
how
should
they
once
desire
the
help
of
their
Pastors
and
Governours
;
For
the
blind
eateth
(
as
they
say
)
many
a
fly
,
a
man
cannot
so
much
as
surmise
the
doubtfulness
or
superstitiousness
of
any
Doctrine
,
unless
he
be
able
to
make
some
tryal
of
the
Doctrine
himself
.
2
Pet
1.19
.
with
2
Pet
.
2.1
.
Wherefore
our
Doctrine
which
teacheth
that
every
one
should
try
the
Spirits
by
the
light
which
himself
carrrieth
about
him
,
is
so
farre
from
taking
away
the
help
and
assistance
they
should
have
of
their
Governours
,
that
unless
it
have
place
,
there
is
no
place
for
the
other
:
seeing
no
man
can
pray
aid
against
his
enemy
coming
towards
him
,
unless
he
be
first
able
to
discover
him
to
be
an
enemy
.
Q.
The
discerning
of
Spirits
is
not
given
to
all
men
?
A.
The
Apostle
speaks
of
that
discretion
of
Spirits
which
is
miraculous
,
1
Cor
.
12.9
,
10
which
although
it
be
sometimes
aided
by
outward
things
,
as
by
behaviour
and
countenance
,
yet
it
gathereth
,
and
discerneth
more
,
then
it
hath
by
ordinary
discourse
,
any
certain
ground
of
.
For
the
skill
of
the
Scriptures
,
and
judgment
in
them
,
1
Cor
.
12.2
,
9
,
10.
both
that
which
is
ordinary
consisting
in
knowledge
and
wisdom
,
and
that
which
is
extraordinary
consisting
in
prophesie
,
is
manifestly
distinguished
from
the
gift
of
discretion
of
Spirits
.
And
it
is
evident
,
that
as
there
were
many
that
excelled
in
Judgment
of
sound
and
unsound
Doctrine
,
which
had
not
this
gift
of
discretion
of
Spirits
:
so
this
gift
of
discerning
Spirits
reached
not
so
much
unto
the
discerning
of
Doctrines
one
from
another
(
which
might
be
done
by
labour
and
travell
in
the
Word
of
God
)
but
the
use
thereof
was
principally
in
discovering
the
traiterous
and
treacherous
natures
of
those
,
which
pretending
friendship
to
the
Church
,
either
were
covert
enemies
,
or
at
lest
not
faithfull
friends
to
the
same
:
which
thing
not
able
by
any
industry
or
discourse
of
wit
to
be
found
out
;
this
gift
was
needfully
given
of
the
Lord
to
his
Church
,
Beza
Ann.
in
hunc
loc
.
Pareus
in
1
Cor
.
12.9
.
Zanch
.
Epist
.
lib
.
1.10
.
p.
60
,
61
,
62.
2
Reg
.
5.26
.
Act.
5.3
,
4.
especially
in
the
primitive
Church
,
when
they
wanted
the
help
of
the
Magistrate
.
This
gift
had
Elisha
in
discovering
Gehazi
,
and
Peter
in
laying
open
the
secret
practice
of
Ananias
and
his
wife
.
Q.
Should
all
men
be
able
to
untie
the
knotty
and
subtile
Arguments
of
false
Prophets
and
deceitfull
Teachers
?
A.
It
belongs
not
to
every
Christian
to
confute
them
that
contradict
wholesome
Doctrine
,
nor
doth
the
Apostle
require
it
of
them
:
b●t
onely
that
they
be
able
to
discerne
the
truth
,
and
be
ready
to
give
an
account
of
the
faith
that
they
profess
.
It
is
one
thing
to
judge
of
Doctrines
,
another
to
refute
false
opinions
.
That
may
be
performed
of
every
Christian
,
that
is
endued
with
the
Spirit
,
well
instructed
in
the
Doctrine
of
salvation
,
and
meanely
exercised
in
the
holy
Scriptures
:
the
latter
is
not
in
the
power
of
all
men
,
nor
doth
the
Holy
Ghost
exact
it
of
them
.
He
that
must
fight
for
the
truth
,
Zanch
.
Epist
.
lib
.
1.10
.
p.
97.
had
need
of
weapons
of
all
sorts
:
He
that
is
onely
to
judge
,
the
knowledge
of
the
truth
,
of
right
and
wrong
,
is
sufficient
for
him
.
For
,
when
a
godly
man
considereth
,
that
the
things
propounded
are
not
of
God
but
of
the
Devill
,
presently
he
stopeth
his
ears
to
such
Spirits
,
as
Christ
and
his
Apostles
teach
.
If
there
come
any
unto
you
,
2
Joh
.
10.
ver
.
and
bring
you
not
this
Doctrine
,
receive
him
not
to
house
,
neither
bid
him
God
speed
.
He
counselleth
not
to
dispute
with
him
,
or
to
try
it
out
by
Arguments
,
but
to
shunne
him
that
we
be
not
seduced
.
The
Lord
gives
not
every
man
that
perfect
knowledge
of
all
things
contained
in
Scripture
,
nor
doth
he
require
,
that
by
disputation
or
Scholar-like
discourse
they
should
confute
the
Adversary
in
speech
or
writing
;
it
is
sufficient
they
be
able
to
give
an
account
of
their
faith
out
of
the
Word
of
truth
.
Q.
Doth
it
suffice
a
Christian
,
that
he
be
able
to
discerne
truth
from
falshood
in
fundamentall
matters
of
Religion
?
A.
No
:
but
they
must
endeavour
to
discerne
what
is
good
,
evil
or
indifferent
,
1
Cor
.
14.20
.
Rom
.
16.19
.
and
to
judge
of
their
severall
degrees
;
as
of
good
things
what
is
more
or
less
excellent
;
of
evils
what
is
greater
or
lesses
;
of
indifferent
things
what
is
most
expedient
according
to
the
circumstances
of
time
,
1
Cor
.
6.12
.
place
and
persons
.
They
must
also
exercise
their
wits
to
discerne
of
things
considered
simply
and
in
comparison
,
in
time
free
and
not
free
.
Even
of
all
things
that
may
come
into
consideration
in
the
life
of
man
,
they
must
learn
to
judge
aright
.
Q.
Wherein
consists
the
sanctification
of
the
Judgment
?
Psal
.
119.128
.
A.
In
the
clear
,
sound
and
distinct
approbation
of
good
,
both
simply
and
in
comparison
,
in
the
first
and
second
act
of
Judgment
,
according
to
the
degrees
thereof
,
upon
due
tryal
and
examination
,
known
and
discerned
to
be
truely
good
:
and
the
improbation
of
known
evil
according
to
the
nature
and
degrees
thereof
,
as
it
is
considered
in
it self
and
with
all
occurents
,
or
inticing
allurements
;
To
which
must
be
added
a
right
discerning
of
the
expediency
or
inexpediency
of
things
indifferent
.
Or
more
briefly
,
it
is
to
approve
truth
and
goodness
according
to
the
will
and
after
the
Image
of
God
,
and
to
reject
the
contrary
.
Q.
How
is
this
sound
and
true
Judgment
to
be
obtained
?
1
Cor
.
2.10
,
14.
1
Ioh
2.20
,
27.
A.
1.
The
inspiration
of
the
Holy
Ghost
,
the
Authour
of
supernaturall
light
and
faith
,
is
necessary
,
whereby
,
being
taught
the
truth
as
it
is
in
Christ
Jesus
,
we
are
enabled
to
discerne
what
is
contrary
to
the
words
of
wholesome
Doctrine
.
For
,
as
he
that
is
indued
with
an
humane
Spirit
,
doth
easily
discerne
men
from
beasts
;
so
he
that
hath
the
Spirit
of
God
,
by
which
he
is
taught
the
heavenly
Doctrine
,
discerneth
the
Doctrine
of
God
,
from
the
Doctrine
of
the
Devill
,
things
divine
from
humane
.
Nothing
is
more
like
it self
then
God
,
none
better
knows
the
things
of
God
,
then
the
Spirit
of
God
.
Nay
,
if
we
have
not
the
Spirit
,
we
cannot
know
God
nor
the
things
of
God
;
no
more
then
a
blind
man
can
judge
of
colours
.
Whence
is
it
that
Christ
saith
of
the
Elect
,
that
they
cannot
be
seduced
of
Antichrist
:
to
wit
,
because
the
Spirit
of
God
doth
preserve
and
keep
the
truth
once
engraven
in
their
hearts
,
that
they
cannot
fall
from
it
?
2.
The
Spirit
of
God
in
teaching
the
Sonnes
of
God
the
heavenly
Doctrine
,
is
wont
to
keep
this
order
:
that
first
he
doth
affect
them
with
an
earnest
desire
of
heavenly
Doctrine
;
and
doth
so
affect
,
that
they
desire
to
know
the
will
of
God
for
no
other
cause
,
then
that
they
might
avoid
whatsoever
is
displeasing
to
God
,
and
do
whatsoever
is
pleasing
in
his
sight
.
This
desire
being
stirred
up
in
them
,
he
provoketh
to
prayer
,
wherein
they
crave
of
God
,
that
he
would
lead
them
into
all
truth
,
and
teach
them
to
do
his
will
.
If
therefore
we
would
know
the
truth
,
First
,
We
must
set
our
hearts
to
the
love
of
Religion
and
Piety
:
Ioh
.
7.17
.
Ioh
.
3.21
.
Mat
.
11.20
.
Ioh
.
6.45
.
&
8.47
.
Psal
.
25.12
,
14
&
111.10
.
Psal
.
119.18
,
26
,
28
,
33
,
34.
Act.
10.3.32
.
For
if
any
man
will
do
the
will
of
God
,
he
shall
know
the
Doctrine
that
is
of
God
.
They
shall
be
all
taught
of
God
,
to
whom
true
godliness
is
a
speciall
delight
and
treasure
.
Secondly
,
We
must
earnestly
desire
of
God
to
be
informed
in
the
true
and
perfect
way
:
and
without
doubt
the
holy
Spirit
will
reveale
the
truth
unto
them
,
in
whom
he
hath
kindled
an
holy
desire
of
the
truth
.
Cornelius
may
be
for
example
,
he
prayeth
to
be
instructed
in
the
truth
of
God
,
and
the
Lord
sendeth
Peter
to
shew
him
the
way
of
life
,
and
acquaint
him
with
the
Doctrine
of
salvation
.
Thirdly
,
if
we
would
know
the
truth
,
we
must
with
all
diligence
give
our selves
to
the
meditation
and
study
of
the
holy
Scriptures
.
Psal
.
119.99
.
Psal
.
119.184
.
I
have
more
understanding
then
my
Teachers
;
for
thy
testimonies
are
my
meditation
.
Through
thy
Precepts
I
get
understanding
.
The
Word
of
God
gives
understanding
to
the
simple
,
that
exercise
themselves
therein
.
And
what
is
more
certain
,
then
that
the
Doctrine
,
which
is
consonant
to
the
Scriptures
,
is
of
God
;
that
not
of
God
,
which
is
repugnant
to
it
?
Fourthly
,
Heb
.
6.1
,
2
,
3.
1
Tim
.
1.13
.
1
Ioh
.
4.1
,
2.
Out
of
the
Scriptures
we
must
collect
a
forme
of
wholesome
Doctrine
,
according
to
which
other
points
must
be
tried
and
examined
.
This
is
an
undoubted
principle
,
that
God
is
ever
like
himself
,
and
that
his
words
do
most
exactly
consent
and
agree
together
:
so
that
no
Doctrine
can
be
of
God
,
which
is
repugnant
to
the
truth
contained
in
plain
places
of
Scripture
,
which
are
in
themselves
most
evident
,
and
cannot
be
understood
otherwise
then
as
the
words
manifestly
import
.
For
the
authority
,
which
doth
warrant
our
faith
unto
us
,
must
every
way
be
free
from
all
possibility
of
errour
.
For
let
us
but
once
adnut
of
this
,
that
there
is
any
possibility
that
any
one
point
of
faith
should
not
be
true
;
if
it
be
once
granted
,
that
I
may
be
deceived
in
what
I
have
believed
,
how
can
I
be
assured
that
in
the
end
I
shall
not
be
deceived
?
If
the
Authour
of
faith
may
alter
:
or
if
the
evidence
and
assurance
that
he
hath
left
us
be
not
pregnant
,
and
impossible
to
be
defeated
,
there
is
necessarily
opened
an
inlet
to
doubtfulness
and
wavering
,
which
the
nature
of
faith
excludes
.
Fifthly
,
Our
Saviour
Christ
hath
given
a
good
Rule
,
whereby
we
may
discerne
whether
the
Doctrine
be
of
God
;
He
that
speaketh
of
himself
,
seeketh
his
own
glory
:
Ioh
.
7.18
.
but
he
that
seeketh
his
glory
that
sent
him
,
the
same
is
true
and
no
unrighteousness
is
in
him
.
Lastly
,
If
we
would
attain
sound
Judgment
in
the
truth
,
we
must
submit
our selves
to
the
ministry
of
the
Word
,
and
use
the
advice
and
counsell
of
the
prudent
and
judicious
.
For
the
Spirit
that
openeth
our
eyes
to
see
the
the
things
that
belong
to
godliness
,
stirres
up
in
us
a
desire
to
learn
:
Desire
to
learn
makes
us
thirst
after
the
meanes
:
and
pious
sedulity
and
carefulness
makes
us
watchfull
in
the
choice
,
and
diligent
in
the
use
of
our
meanes
.
The
Promise
to
the
Apostles
of
the
Spirit
which
should
lead
them
into
all
truth
,
was
made
good
unto
them
by
private
and
secret
informing
their
understandings
,
with
the
knowledge
of
high
and
heavenly
mysteries
,
which
as
yet
had
never
entred
into
the
conceit
of
any
man
.
The
same
promise
is
made
to
us
,
but
fullfiled
after
another
manner
.
For
what
was
written
by
revelation
in
their
hearts
,
Gal
.
1.121
for
our
instruction
have
they
written
in
their
Books
.
To
us
for
information
the
Spirit
speaks
not
by
immediate
revelation
,
but
sends
him
to
the
ministry
of
the
Church
and
to
the
Scriptures
,
opening
our
eyes
effectually
to
discerne
the
truth
contained
in
them
,
and
that
so
much
the
more
,
as
they
shall
be
more
diligent
in
the
use
of
all
holy
meanes
that
God
hath
ordained
for
that
end
.
The
Spirit
infuses
not
the
knowledge
of
any
point
of
faith
without
meanes
;
but
engraves
in
the
heart
what
is
spoken
in
the
Scripture
,
according
as
we
shall
be
faithfull
and
carefull
in
the
use
of
his
holy
Ordinances
.
Q.
What
are
the
contrary
Evils
that
must
be
shunned
?
A.
First
,
Levity
and
wavering
in
matters
of
R●ligion
;
Gal
.
1.6
.
&
3.1
.
&
5.7
.
2
Pet
.
3.16
.
1
Cor
.
14.20
.
Eph.
4.14
.
when
we
take
up
opinions
lightly
without
due
examination
,
relying
meerly
upon
the
credit
of
the
Teacher
,
and
be
as
ready
upon
every
small
occasion
to
receive
another
Doctrine
.
The
Apostle
reprehends
this
inconstancy
,
writing
to
the
Ephesians
;
That
we
henceforth
(
saith
he
)
be
no
Children
,
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
Doctrine
;
by
the
slight
of
men
,
and
cunning
craftiness
,
whereby
they
ly
in
waite
to
deceive
.
The
sense
and
meaning
of
&c.
is
the
rule
and
ground
of
our
Christian
faith
,
and
whensoever
we
alter
it
,
we
must
needs
give
a
new
sense
unto
the
word
of
God
.
The
especiall
cause
of
this
flitting
disposition
in
the
common
and
ordinary
sort
of
men
,
is
disability
to
discerne
of
the
strength
of
such
Reasons
as
may
be
stamped
against
them
.
For
which
cause
they
usually
start
,
and
many
times
fall
away
,
upon
every
objection
that
is
made
.
Secondly
,
Presumption
upon
the
strength
and
subtilty
of
our
own
wits
.
For
the
holy
things
of
God
must
be
handled
with
fear
and
reverence
,
not
with
wit
and
dalliance
.
Hereunto
sounds
that
of
the
Apostle
;
Beware
lest
any
man
spoile
you
through
Philosophy
and
vain
deceit
,
Col.
2.8
.
The
dangerous
effects
of
wit
not
over-ruled
and
limited
by
grace
,
hath
appeared
,
not
in
the
green
tree
onely
,
in
young
heads
,
but
in
men
of
constant
age
,
and
great
place
in
Church
.
For
this
was
that
which
undid
Origen
,
a
man
of
great
learning
and
industry
;
whilst
in
sublimity
of
his
wit
,
in
his
Comments
on
Scripture
,
conceiving
meteors
and
alerie
speculations
,
he
brought
forth
those
dangerous
errours
,
which
drew
upon
his
person
the
heaviest
censure
of
the
Church
,
and
upon
Posterity
the
loss
of
his
Works
.
And
not
in
private
persons
alone
,
but
even
in
whole
Nations
,
shall
we
find
remarkeable
examples
of
miscariage
in
this
kind
.
The
Grecians
,
till
barbarisme
began
to
steale
in
upon
them
,
were
men
of
wonderous
subtilty
of
wit
,
and
naturally
over
indulgent
unto
themselves
in
this
quality
.
Those
deep
and
subtile
heresies
concerning
the
Trinity
,
the
Divinity
of
Christ
and
of
the
holy
Ghost
,
the
Union
and
division
of
the
Divine
Substance
and
Persons
,
were
all
of
them
begotten
in
the
heat
of
their
wits
;
yea
by
the
strength
of
them
were
they
conceived
,
and
born
,
and
brought
to
that
growth
,
that
if
it
had
been
possible
for
the
gates
of
Hell
to
prevaile
against
the
Church
,
they
would
have
prevailed
this
way
.
As
from
the
firmest
friendships
do
spring
the
deadliest
enmities
,
and
from
the
soundest
health
the
deadliest
maladies
:
even
so
from
the
rarest
and
quickest
agitation
of
our
souls
,
the
most
desperate
resolutions
and
most
deadly
frensies
.
The
spirit
of
man
,
if
it
be
quick
and
vigorous
,
industrious
,
free
and
universall
,
maketh
its
motions
so
irregularly
,
useth
its
liberty
so
boldly
in
all
things
,
not
tying
it self
to
any
thing
,
that
it
easily
shaketh
the
common
opinions
,
and
all
those
Rules
whereby
it
should
be
bridled
or
restrained
,
as
unjust
tyranny
;
it
undertaketh
to
examine
all
things
,
and
to
judge
the
greatest
part
of
things
plausibly
received
,
to
be
ridiculous
:
and
thus
not
suffering
it self
to
be
kept
within
any
bounds
,
it
wandereth
out
of
the
way
and
loseth
it self
.
The
first
lesson
a
good
Student
in
Divinity
must
learn
,
is
to
deny
his
wisdom
,
1
Cor
.
3.18
.
Gal
.
6.3
.
1
Cor
.
8.2
.
Mat
.
11.25
.
1
Cor
.
1.26
.
Jam
.
4.6
.
and
to
become
a
fool
,
that
he
may
be
wise
.
For
the
wisdom
of
God
is
hidden
from
the
wise
and
prudent
,
that
be
puffed
up
with
conceit
of
their
naturall
understanding
,
and
is
revealed
unto
babes
.
Thirdly
,
Love
and
affection
to
our
own
opinions
and
conceits
,
is
an
impediment
to
sound
Judgment
:
it
breeds
prejudice
against
the
truth
,
and
possesseth
men
with
resolution
to
defend
their
opinions
,
if
by
any
wresting
or
writhing
of
Scripture
to
their
purpose
,
it
be
possible
.
And
it
is
no
hard
thing
for
a
man
that
hath
wit
,
and
is
strongly
possest
with
an
opinion
,
and
bent
to
maintain
it
,
to
finde
some
place
of
Scripture
,
which
by
good
handling
will
be
woed
to
cast
a
favourable
countenance
upon
it
.
Fourthly
,
Simplicity
,
whereby
men
being
void
of
understanding
and
sound
Judgment
,
are
easie
and
ready
to
be
preverted
,
and
drawn
into
error
.
O
ye
simple
ones
,
how
long
will
ye
love
simplicity
?
Prov.
1.22
.
Fifthly
,
Vanity
,
whereby
men
being
destitute
of
the
true
knowledge
of
God
and
their
own
estate
,
do
fondly
promis●●●●emselves
much
comfort
and
rest
which
they
shall
never
possesse
,
1
Cor
.
3.20
.
Esa
.
●4
.
20
.
Iob
11.12
.
Eph
4.17
.
Jam
1
31.
and
please
themselves
in
many
things
which
are
displeasing
to
the
Lord
.
This
say
I
and
testifie
,
that
ye
walk
not
as
other
Gentiles
in
the
vanity
of
their
minds
.
They
became
vain
in
their
imaginations
,
and
their
foolish
heart
was
darkened
.
Sixthly
,
Foolishness
,
whereby
men
trusting
in
their
own
wit
,
do
scorn
and
deride
admonition
given
unto
them
out
of
the
word
of
life
,
being
also
poysoned
with
pestilent
opinions
,
and
corrupted
with
wicked
courses
of
life
which
they
approve
in
themselves
and
others
.
Fools
hate
knowledge
,
Prov.
1.22
.
My
people
is
foolish
,
they
have
not
known
me
;
they
are
sotish
children
,
and
have
none
understanding
;
they
are
wise
to
do
evil
,
but
to
do
good
they
have
no
knowledge
,
Jer
.
4.22
.
Seventhly
,
Sleight
and
superficiall
Judgment
,
whereby
we
approve
things
as
good
simply
and
in
the
first
act
of
Judgment
,
which
we
disallow
in
the
second
,
when
we
consider
them
as
invested
with
some
difficulty
and
unpleasantness
,
or
compare
them
with
some
matter
of
pleasure
or
profit
,
which
we
most
forsake
if
we
would
possesse
them
.
Orpha
will
follow
Naomi
into
the
Land
of
Israel
,
[
Ruth
.
1.14
.
]
if
she
may
do
it
without
inconveniences
.
The
Young
man
esteemes
salvation
as
a
thing
worthy
to
be
enquired
after
:
[
Mar.
10.20
]
but
is
loth
to
forego
his
earthly
Possessions
to
purchase
that
Inheritance
.
Again
,
the
Judgment
is
superficial
,
when
that
estimation
or
approbation
of
good
which
is
entertained
for
a
time
,
doth
afterward
vanish
and
come
to
nothing
because
it
wanteth
rooting
.
This
is
the
errour
of
them
that
receive
the
Word
,
and
rejoyce
in
it
for
a
season
:
but
after
fall
away
,
because
the
truth
had
not
deep
rooting
in
them
.
Eighthly
,
Men
in
years
must
not
rest
in
this
,
That
they
know
the
Principles
of
Religion
;
Heb
.
5.14
.
&
6.1
,
2.
1
Cor
.
14.20
.
but
leaving
the
Doctrine
of
the
beginnings
,
they
must
grow
forward
towards
perfection
.
It
is
a
fault
not
to
grow
in
knowledge
,
as
we
grow
in
age
.
Time
will
bring
wisdom
in
naturall
things
:
and
should
not
men
grow
in
spirituall
wisdom
according
to
their
time
and
meanes
?
I
have
written
unto
you
Fathers
,
because
ye
have
known
him
that
is
from
the
beginning
,
1
Joh
.
2.14
.
It
is
a
notorious
fault
,
that
grace
should
be
suffered
to
wither
,
when
nature
encreaseth
.
CHAP.
X.
Of
the
sixt
Operation
of
the
soul
,
viz.
Willing
and
Nilling
.
How
the
godly
are
to
exercise
this
faculty
.
In
what
order
good
is
to
be
desired
.
And
What
opposite
Sinnes
in
the
exercise
of
this
faculty
,
must
be
avoided
.
Question
.
WHat
is
the
sixth
Operation
of
the
soul
?
A.
Willing
and
nilling
,
whereby
we
choose
or
refuse
,
Esa
.
28.12
.
Prov.
1.10
.
Psal
.
35.27
.
desire
or
do
not
desire
the
object
known
and
judged
,
approved
or
disallowed
.
And
because
all
willing
and
nilling
doth
follow
the
judgment
of
man
concerning
the
thing
objected
,
it
is
also
diverse
according
to
the
diversity
of
the
judgment
.
But
the
judgment
is
two-fold
.
For
,
either
it
proceeds
from
the
mind
,
approving
that
to
be
good
which
the
law
prescribeth
,
that
evil
which
it
forbiddeth
:
or
it
proceedeth
from
the
sense
and
affection
,
esteeming
that
good
which
is
pleasant
,
profitable
,
and
delightfull
,
though
forbidden
,
disallowing
that
which
appeares
difficult
,
unprofitable
,
unpleasant
though
it
be
commanded
.
There
is
a
judgment
of
generall
estimation
,
and
a
judgment
of
particular
application
.
1.
There
is
a
first
and
a
second
act
of
judgment
;
a
judgment
of
the
thing
simply
considered
in
it self
,
and
a
judgment
of
the
thing
as
it
is
considered
with
all
circumstances
,
or
as
it
comes
in
comparison
with
others
that
must
be
borne
,
endured
,
or
forgone
.
And
according
to
these
there
is
a
two-fold
willing
or
nilling
:
One
following
the
first
act
of
judgment
,
Magis
dici
potest
velleitas
quam
absolute
voluntas
.
Tho
.
Aq.
1
p.
q
.
19.
Art.
6.
ad
.
1.
which
may
be
called
a
wish
or
vellcity
,
because
it
doth
not
prosecute
the
thing
willed
,
or
forsake
the
thing
nilled
;
the
other
following
the
second
act
of
judgment
,
or
the
judgment
of
particular
approbation
or
improbation
,
considering
the
thing
both
simply
and
in
comparison
,
which
is
an
effectull
compleat
willing
,
and
doth
produce
the
act
and
prosecute
or
avoid
the
thing
willed
or
nilled
.
And
these
two
acts
of
willing
or
nilling
,
are
sometimes
contrary
the
one
to
the
other
:
for
a
man
may
wish
that
after
the
first
act
of
judgment
,
which
he
nilleth
or
doth
not
prosecut
after
the
second
;
and
he
may
nill
that
simply
considered
,
which
he
willeth
when
it
is
compared
with
other
things
to
be
done
,
born
,
or
forsaken
.
Q
How
are
the
godly
to
exercise
this
faculty
of
willing
and
nilling
?
1
Chro
28.9
.
Psal
.
40.8
.
Psal
.
119.35
,
36.
Heb
.
13.18
.
Psal
.
119.173.174
.
Neh
.
1.11
.
A.
It
is
to
be
exercised
in
the
effectuall
,
constant
,
orderly
willing
of
all
good
truly
known
and
judged
to
be
good
;
and
the
nilling
of
all
known
evil
.
I
delight
,
or
bend
my
will
,
to
do
thy
acceptable
will
,
O
my
Lord
.
Make
me
to
go
in
the
paths
of
thy
Commandements
:
for
therein
I
take
pleasure
,
[
or
thereto
I
have
addicted
my
mind
.
]
We
are
willing
in
all
things
to
live
honestly
.
Let
thine
hand
help
me
,
for
I
have
chosen
thy
Precepts
.
O
Lord
,
I
beseech
thee
,
let
now
thine
ear
be
attentive
to
the
prayer
of
thy
servant
,
and
to
the
prayers
of
thy
servants
,
who
bend
their
wils
,
or
desire
to
fear
thy
Name
,
Neh
.
1.11
.
Q.
In
what
order
is
good
to
be
desired
?
A.
According
to
the
degrees
of
excellency
.
First
,
The
absolute
and
chief
good
,
which
is
God
himself
,
the
first
truth
and
goodness
,
is
above
and
before
all
to
be
desired
.
●sal
.
73.25
.
Whom
have
I
in
Heaven
but
thee
?
and
there
is
none
upon
earth
that
I
desire
besides
thee
.
Secondly
,
That
which
hath
greatest
similitude
and
affinity
with
the
first
and
chief
goodness
;
so
grace
and
vertue
,
that
is
to
be
desired
in
the
next
place
.
Psal
.
119.16
.
Psal
.
143.10
.
Incline
my
heart
to
thy
testimonies
,
and
not
to
covetousness
.
Teach
me
to
do
thy
will
,
for
thou
art
my
God
.
Christ
did
therefore
redeeme
man
,
that
they
should
no
longer
live
the
rest
of
their
time
in
the
flesh
,
according
to
the
lusts
or
will
of
men
,
1
Pet
.
4.2
.
but
according
to
the
will
of
God
.
Thirdly
,
Things
profitable
and
pleasant
are
to
be
desired
with
relation
to
piety
and
honesty
.
For
matters
of
pleasure
or
profit
do
wholly
depend
upon
godliness
and
honesty
,
and
are
whatsoever
they
are
,
by
the
benefit
of
them
.
Gaine
is
not
gaine
but
loss
,
if
it
be
not
honest
.
1
Tim
.
6.6
.
Pleasure
is
not
pleasure
but
paine
,
it
separated
from
piety
.
Godliness
is
the
true
gaine
and
pleasure
,
without
which
gaine
and
pleasure
,
are
damage
and
vexation
.
In
this
order
we
must
desire
good
to
our selves
and
others
And
from
hence
it
followeth
,
1
Chro
.
15.25
.
First
,
That
in
the
service
of
God
our
desires
and
will
ought
to
be
most
earnest
,
more
then
in
matters
of
meer
honesty
,
pleasure
and
profit
.
Our
will
should
be
most
fervent
,
when
we
come
to
deale
with
God
:
for
earnestness
doth
principally
belong
to
the
duties
of
the
first
Table
,
which
yet
in
proportion
must
be
carried
to
the
rest
.
Secondly
,
When
we
come
unto
our selves
,
Mat
.
6.33
.
1
Cor
.
12.31
.
1
Cor
.
14.1
.
the
soul
is
to
be
respected
before
all
worldly
commodities
.
Seek
first
the
Kindom
of
God
and
his
righteousness
.
So
in
spirituall
graces
,
every
one
as
it
is
more
excellent
.
Desire
the
best
gifts
.
Covet
after
spiritual
things
.
Thirdly
,
Circumstances
of
time
,
place
,
persons
and
such
like
,
ought
to
inforce
the
strength
and
power
of
will
.
Paul
though
he
carried
himself
in
all
sincerity
towards
all
,
2
Cor
.
2.12
,
17
yet
he
professeth
he
did
it
more
abundantly
unto
the
Corinthians
.
Fourthly
,
In
things
that
are
indifferent
,
the
less
and
fewer
circumstances
must
yeeld
to
the
more
and
greater
,
and
that
is
to
be
chosen
which
is
most
expedient
.
Ezra
Ezra
8.22
.
being
in
a
straight
,
either
to
pass
unto
Jerusalem
with
danger
of
his
own
life
,
and
of
theirs
that
went
with
him
,
or
to
give
the
King
occasion
to
suspect
the
truth
which
he
had
taught
him
,
preferred
that
rather
;
I
was
ashamed
(
saith
he
)
to
ask
of
the
King
an
army
and
horsemen
,
to
help
us
against
the
enemy
in
the
way
,
because
we
had
spoken
to
the
King
,
saying
,
The
hand
of
our
God
is
upon
all
them
that
seek
him
in
goodness
:
But
his
power
and
his
wrath
is
against
all
them
that
forsake
him
.
Q.
How
or
in
what
manner
is
good
to
be
willed
?
2
Cor
.
9
7.
A.
First
,
It
must
be
willed
freely
,
without
co-action
from
any
externall
agent
:
for
,
Phil
.
2
.
1●
.
the
will
cannot
be
compelled
.
But
this
ability
to
will
what
is
truly
good
cometh
meerly
of
grace
.
It
is
God
that
worketh
in
us
to
will
and
to
do
.
Secondly
,
Psal
.
119.112
.
2
Cor
.
8.11
.
Psal
.
40.8
.
Phil
.
2.13
.
The
will
doth
not
onely
desire
good
,
but
endeavoureth
to
obtain
it
,
and
putteth
forth
her
appetite
to
execute
and
possesse
what
she
willeth
.
For
of
God
comes
both
to
will
,
and
to
do
.
In
the
sanctification
of
the
will
,
the
rectitude
and
promptness
of
it
are
to
be
considered
;
by
the
one
,
the
will
is
carried
with
right
force
to
good
truely
known
;
by
the
other
,
it
doth
persecute
and
perfect
good
known
.
Therefore
the
true
willing
of
good
doth
imply
both
a
desire
and
prosecution
of
what
is
willed
.
Thirdly
,
The
will
that
desires
good
effectually
,
doth
also
moderate
and
governe
the
sensitive
appetite
and
locomotive
power
,
and
that
either
without
or
with
great
reluctancy
.
For
,
sometimes
the
appetite
doth
willingly
follow
the
will
,
sometimes
it
doth
strive
and
struggle
against
it
,
that
the
will
is
compelled
to
tame
the
appetite
,
Deut
.
6.5
.
1
Chro
.
29.9
.
if
it
will
follow
and
execute
good
.
Fourthly
,
We
must
put
forth
our selves
to
will
good
with
all
the
power
and
strength
of
will
.
Whatsoever
ye
doe
,
work
from
the
soul
.
Doing
the
will
of
God
from
the
soul
.
Eph
6.6
.
But
a
difference
of
good
things
must
necessarily
be
holden
:
for
some
are
more
,
others
less
excellent
,
which
must
be
respected
in
degree
and
place
.
Every
duty
is
to
be
willed
with
so
much
the
greater
strength
,
as
the
duty
doth
excell
.
Q.
How
is
the
power
of
Nilling
to
be
exercised
?
A.
In
the
free
,
constant
,
orderly
forsaking
and
flying
from
all
sin
and
evil
,
truely
known
and
judged
so
to
be
.
Touching
this
matter
,
these
Rules
must
be
known
.
First
,
Of
two
evils
of
affliction
,
the
lesser
is
to
be
chosen
.
Secondly
,
The
greatest
misery
is
to
be
endured
,
rather
then
the
least
sinne
to
be
committed
.
Psal
.
119.109
.
&
44.17
,
18.
Thirdly
,
All
sinne
is
to
be
nilled
universally
,
but
not
equally
:
Not
equally
,
for
there
be
degrees
of
sinne
:
but
universally
,
for
every
sin
is
contrary
to
the
chief
good
of
man
.
Q
What
are
the
opposite
sins
that
must
be
shunned
in
the
exercise
of
this
faculty
?
A.
1.
The
willing
of
good
according
to
the
first
act
of
judgment
onely
,
which
it
doth
not
prosecute
or
perfect
;
and
the
nilling
of
evil
according
to
the
first
act
of
judgment
onely
,
which
it
doth
not
shun
or
avoid
.
2.
The
disordered
willing
of
good
,
when
that
is
principally
affected
,
which
should
be
least
regarded
;
as
when
profit
or
pleasure
is
preferred
to
honesty
or
godliness
;
or
of
good
duties
,
the
less
is
set
before
the
greater
.
3.
Remisseness
,
when
good
is
willed
without
life
,
power
,
and
earnestness
;
which
ariseth
from
disesteem
or
slouth
or
power
of
corruption
.
4.
Superstitious
willing
of
that
which
in
blind
devotion
appears
good
,
but
is
not
tried
and
found
to
be
agreeable
to
the
will
of
of
God
.
Sound
Judgment
is
the
informer
and
mover
of
the
sanctified
will
;
therefore
whatsoever
is
ignorantly
willed
without
the
light
of
truth
to
direct
,
that
must
needs
be
evil
.
5.
The
partiall
willing
of
some
good
,
because
it
suiteth
with
our
disposition
or
corrupt
inclination
,
when
some
other
good
things
more
excellent
,
no
less
necessary
,
are
refused
and
neglected
.
6.
Inconstancy
,
when
for
a
fit
,
in
some
good
mood
we
choose
that
which
is
good
,
the
interest
in
evil
not
being
renounced
in
heart
:
which
causeth
an
easie
revolt
into
the
former
sinfull
course
.
7.
The
willing
of
evil
,
wherein
there
be
sundry
degrees
.
First
,
●h
.
4.22
.
Gal
.
5.17
.
The
wishing
of
evil
,
because
it
is
pleasing
to
corrupt
nature
,
though
the
act
be
not
pursued
:
for
if
the
thought
or
motion
of
sin
be
evil
,
much
more
the
first
desire
,
though
it
be
resisted
and
quelled
by
the
power
of
grace
.
Secondly
,
The
willing
of
sinne
to
prevent
other
inconveniences
,
losses
or
dangers
,
Job
.
36.21
.
and
choosing
of
vanity
rather
then
affliction
.
Thirdly
,
The
willing
and
following
of
sinne
,
contrary
to
the
Law
of
God
and
light
of
nature
:
Rom
.
13.13
.
Gal
.
5.16
.
Rom
.
6.12
.
Prov.
11.19
.
Ezek
.
25.25
.
&
36.5
.
which
is
called
doing
or
fulfilling
the
lusts
of
the
flesh
,
and
obeying
the
flesh
in
the
lusts
thereof
.
Fourthly
,
The
wilfull
and
eager
desire
of
doing
wickedly
,
which
is
called
pursuing
wickedness
,
or
committing
it
from
the
soul
,
or
with
a
despitefull
mind
.
So
Solomon
saith
,
It
is
an
abhomination
to
fools
to
depart
from
iniquity
,
Prov.
13.19
.
The
End
of
the
Second
Book
.
THE
THIRD
BOOK
,
Of
the
Affections
.
CHAP.
I.
Reasons
to
shew
why
our
Affections
are
to
be
exercised
according
to
the
Rule
of
Gods
Word
.
How
a
man
may
come
to
know
to
what
Passion
his
soul
most
bendeth
.
How
the
Affections
are
to
be
ordered
.
What
that
disorder
of
Affection
is
,
that
must
be
shunned
;
And
how
it
may
be
discovered
.
The
meanes
by
which
unmortified
Passions
are
to
be
subdued
.
Question
,
AFfections
and
appetite
are
subordinate
to
the
will
,
let
us
therefore
see
how
they
are
to
be
exercised
;
and
first
,
what
Reasons
there
be
to
shew
,
that
we
must
carefully
look
to
our
Affections
,
and
exercise
them
according
to
the
Rule
of
Gods
Word
.
A.
There
be
divers
Reasons
that
may
confirme
it
.
The
first
taken
from
the
effects
of
disordered
passions
.
1.
Wise
men
confess
,
and
ignorant
prove
,
that
passions
blind
their
judgments
and
reason
.
As
when
the
eyes
are
troubled
,
we
cannot
perceive
exactly
the
objects
of
our
sight
;
even
so
,
when
the
heart
is
troubled
,
no
man
can
come
by
the
knowledge
of
truth
.
As
the
faculties
of
our
eyes
being
pure
and
bright
,
it
laboureth
nothing
to
deprehend
the
least
moaths
,
but
if
an
ill
humour
descend
from
the
head
,
or
some
darkness
fall
upon
the
eyes
,
a
dimme
cloud
is
cast
before
the
Pearles
thereof
,
which
permitteth
them
not
to
see
,
even
gross
blocks
:
so
it
befalleth
to
the
soul
,
when
every
inordinate
affection
is
purged
that
might
offend
her
,
she
seeth
all
things
convenient
most
aptly
,
but
being
troubled
with
many
passions
,
all
that
vertue
she
loseth
,
neither
can
she
behold
any
high
thing
.
Experience
confirmeth
this
:
for
men
troubled
with
vehement
passions
of
hatred
,
ire
,
or
love
will
bring
many
reasons
to
confirme
their
purpose
,
although
after
they
have
performed
their
pleasure
,
and
the
tempestuous
passions
are
over-blown
,
they
condemn
themselves
,
and
think
their
fact
vicious
,
and
their
Reasons
frivolous
.
Passions
not
unfitly
may
be
compared
to
green
Spectacles
,
which
make
all
things
resemble
the
colour
of
green
;
even
so
,
he
that
loveth
,
hateth
,
or
by
any
other
passion
is
vehemently
possessed
,
judgeth
all
things
that
occurre
in
favour
of
that
passion
,
to
be
good
and
agreeable
with
reason
.
The
reasons
hereof
may
be
,
first
,
The
soul
being
of
a
determinate
power
and
activity
,
cannot
attend
exactly
to
two
vehement
and
intentive
operations
together
:
wherefore
the
soul
being
possessed
of
a
vehement
passion
,
her
force
is
so
exhausted
in
that
action
,
that
if
she
will
continue
therein
,
she
cannot
exactly
consider
the
reasons
which
may
disswade
her
from
attending
or
following
such
affections
.
The
passion
therefore
that
hindreth
and
stoppeth
the
eyes
of
the
understanding
from
the
consideration
of
those
meanes
which
might
move
the
mind
to
withdraw
it self
from
that
action
,
may
well
be
said
to
blind
the
wit
,
as
he
which
shutteth
another
mans
eyes
,
maketh
him
blind-fold
,
not
by
taking
away
the
power
of
seeing
,
but
only
by
hindering
it
from
action
.
The
second
reason
is
,
not
only
a
privation
of
consideration
of
those
things
,
which
may
extinguish
the
passion
,
but
also
an
enforcement
or
constraint
,
onely
to
consider
those
Motives
or
Reasons
which
tend
in
favour
of
that
passion
.
For
although
the
main
part
of
the
souls
activity
be
haled
away
with
the
passion
,
yet
there
remaineth
some
sparks
of
light
in
the
understanding
,
to
perceive
what
is
represented
unto
it
:
which
is
almost
nothing
,
but
what
may
conduce
to
the
continuation
and
preservation
of
the
distempered
affection
,
the
imagination
being
prevented
,
and
almost
shut
up
with
the
consideration
of
that
which
feedeth
the
passion
,
and
pleaseth
the
appetite
.
Furthermore
,
the
imagination
representeth
to
the
understanding
;
not
onely
Reasons
that
may
favour
the
passion
,
but
also
it
sheweth
them
very
intensively
,
with
more
shew
and
appearance
then
they
are
indeed
;
for
,
as
the
Moon
when
she
riseth
or
setteth
,
seemeth
greater
unto
us
,
then
indeed
she
is
,
because
the
Vapours
or
Clouds
are
interposed
betwixt
our
eyes
and
her
:
even
so
,
the
beauty
and
goodness
of
the
object
represented
to
our
understanding
,
appeareth
fairer
and
goodlier
then
it
is
,
because
a
cloudy
imagination
interposeth
a
mist
.
And
here
it
falleth
forth
,
as
he
which
is
most
studious
,
is
best
learned
;
and
commonly
,
he
that
is
best
learned
,
is
most
studious
:
so
,
he
that
once
apprehendeth
the
pleasure
of
the
passion
,
ordinarily
followeth
it
,
and
the
passion
encreaseth
the
imagination
thereof
,
and
the
stronger
imagination
rendreth
the
passion
more
vehement
,
so
that
oftentimes
they
enter
with
an
inch
,
and
increase
an
ell
.
The
third
Reason
,
which
importeth
more
then
both
the
other
,
proceedeth
from
a
naughty
will
:
for
that
the
soul
,
having
rooted
in
it
,
these
two
parts
,
sensitive
and
reasonable
:
the
will
perceiving
that
the
soul
rejoyceth
,
she
also
contenteth
her self
,
that
the
inferiour
appetite
should
enjoy
her
pleasure
,
or
eschew
her
grief
,
with
reason
,
or
against
reason
,
she
careth
not
,
so
she
may
be
made
partaker
.
And
for
this
cause
she
commandeth
the
wit
to
employ
all
the
power
and
force
,
to
finde
out
reasons
and
perswasions
that
all
the
appetite
demandeth
,
standeth
with
reason
,
and
is
lawfull
.
Thus
reason
is
brought
to
yeeld
to
the
pleasures
of
sensuality
;
the
Lord
to
attend
upon
the
servant
,
and
not
only
so
,
but
being
once
entred
into
league
with
passions
,
it
becometh
a
better
friend
to
sensuality
then
the
passions
were
before
:
for
reason
straight-waies
inventeth
ten
thousand
sorts
of
new
delights
,
which
the
passions
never
could
have
imagined
.
2
Passions
seduce
the
will
:
because
the
wit
being
the
guide
,
the
eye
,
the
stirrer
,
and
director
of
the
will
,
which
of
it self
being
blind
,
and
without
knowledge
,
followeth
that
the
will
representeth
,
propoundeth
and
approveth
as
good
.
Wherefore
the
waves
and
billowes
of
apparent
reasons
,
so
shake
the
sandy
shelfe
of
of
a
weak
will
,
that
they
mingle
it
with
them
,
and
make
all
one
.
Besides
,
appetite
and
affection
being
rooted
in
the
same
soul
with
the
will
,
if
it
be
drawn
or
flyeth
from
any
object
,
consequently
the
other
must
follow
:
even
so
,
the
object
that
haleth
the
sensitive
part
,
draweth
with
all
the
will
,
and
inclining
her
more
to
one
part
then
another
,
diminisheth
her
liberty
and
freedom
.
Moreover
,
the
will
,
by
yeelding
to
the
passion
,
receiveth
some
little
bribe
of
pleasure
,
the
which
moveth
her
to
let
the
bridle
loose
unto
inordinate
appetite
:
because
she
hath
ingrafted
in
her
two
inclinations
,
the
one
to
follow
reason
,
the
other
to
content
the
sense
:
and
this
inclination
(
the
other
being
blinded
by
corrupt
judgment
,
caused
by
inordinate
passion
)
here
she
feeleth
satisfied
.
Finally
the
will
being
the
governess
of
the
soul
,
and
loathing
to
be
troubled
with
much
dissention
among
her
subjects
,
as
an
uncarefull
Magistrate
neglecteth
the
good
of
the
Common-weale
to
avoid
some
particular
mens
displeasure
;
so
the
will
being
afraid
to
displease
sense
,
neglecteth
the
care
she
ought
to
have
over
it
;
specially
perceiving
that
the
soul
thereby
receiveth
some
interest
of
pleasure
,
or
escheweth
some
paine
.
3.
Passions
mightily
change
the
quiet
temper
and
the
disposition
of
the
mind
:
for
the
mind
is
at
peace
when
the
will
ruled
by
prudence
,
over-ruleth
,
moderateth
and
governeth
passions
:
and
on
the
contrary
,
the
soul
is
troubled
,
when
passions
arise
up
and
oppose
themselves
against
the
rule
of
Government
.
First
,
Passions
rebell
against
reason
,
and
undermine
the
understandings
of
men
to
their
great
molestation
.
For
,
no
sooner
doth
the
mind
endeavour
to
ascend
to
Heaven
by
contemplation
,
but
inordinate
passions
hale
the
heart
back
again
,
and
draw
it
down
to
the
earth
,
or
privily
steale
upon
us
,
and
transport
the
soul
clean
another
way
.
Secondly
,
One
passion
fighteth
with
another
;
as
fear
opposeth
anger
,
covetousness
prodigality
.
And
on
a
suddain
men
fall
from
one
extream
passion
into
another
;
as
from
the
prime
of
joy
into
the
Sea
of
grief
.
Thirdly
,
Passion
is
unsatiable
.
How
encreaseth
the
passion
of
covetousness
,
as
riches
encrease
?
And
herein
we
may
resemble
our
passions
to
men
affected
with
a
dropsie
,
who
the
more
they
drink
,
the
more
they
thirst
:
for
drink
causeth
such
a
desire
and
encreaseth
it
;
even
so
,
a
vehement
inordinate
passion
inclineth
vehemently
the
soul
to
embrace
or
fly
the
object
propounded
;
and
a
stronger
passion
causeth
a
stronger
propension
and
inclination
,
and
consequently
an
insatiable
desire
of
pleasure
,
or
an
exorbitant
abhomination
of
paine
.
Fourthly
,
Inordinate
passions
either
prevent
reason
,
or
are
stirred
up
by
a
corrupt
judgment
,
and
therefore
neither
observe
time
,
nor
place
:
but
upon
every
occasion
would
be
leaping
into
action
,
importuning
execution
.
Let
a
man
fall
a
praying
or
studying
,
or
be
busie
in
any
negotiation
of
importance
,
and
very
often
he
shall
feel
a
heedless
passion
to
rush
in
upon
him
,
importuning
him
even
to
leave
all
,
and
prosecute
revenge
,
lust
,
gluttony
,
or
some
other
unbridled
desire
.
Sometimes
you
shall
have
a
number
of
greedy
passions
like
so
many
young
Crowes
halfe
straved
gaping
and
crying
for
fond
,
every
one
more
earnest
then
another
to
be
satisfied
;
to
content
them
all
is
impossible
,
to
content
none
is
intollerable
,
to
prosecute
one
and
abandon
the
rest
,
is
to
carry
so
many
hungry
Vipers
gnawing
upon
the
heart
strings
of
the
soul
.
Fifthly
,
There
is
no
man
in
this
life
which
folloeth
the
stream
of
his
passions
,
but
expecteth
and
verily
believeth
to
get
at
last
firme
rest
,
contentation
,
and
full
satiety
of
all
his
appetites
:
the
which
is
as
possible
,
as
to
extinguish
a
burning
Ague
with
hot
Wines
,
or
drown
an
Eele
with
water
.
For
,
the
desires
of
passion
keep
neither
sense
,
order
,
nor
measure
.
Sixthly
,
Inordinate
passion
it self
is
an
extream
torture
and
vexation
;
the
Lord
in
great
wisdom
having
so
ordained
,
that
they
that
will
give
way
unto
them
,
should
feel
the
burden
and
trouble
of
them
.
Doth
not
anger
,
envy
,
and
pride
more
disquiet
them
that
be
distempered
,
then
they
be
able
to
hurt
or
annoy
any
other
man
?
4.
Rashness
,
inconstancy
,
craftiness
are
the
companions
of
inordinate
passions
.
The
Resolutions
and
determinations
of
the
passionate
are
unripe
,
inconsiderate
,
not
well
concocted
:
for
judgment
blinded
with
passion
,
considereth
not
exactly
,
for
the
importance
of
the
business
,
those
circumstances
which
may
withdraw
it
from
the
prosecution
of
such
a
vitious
action
.
As
they
are
uncircumspect
,
so
be
they
inconstant
,
changing
from
the
purposes
and
resolutions
,
which
they
had
prudently
determined
in
the
calme
of
their
passions
.
And
yet
passions
breed
craft
,
enforcing
the
mind
to
excogitate
new
waies
and
meanes
for
performance
of
what
is
affected
.
What
is
said
of
love
,
that
it
is
most
witty
,
that
may
be
said
of
all
other
passions
.
For
,
the
passion
delighting
or
afflicting
the
mind
,
causeth
the
judgment
to
think
,
invent
,
devise
all
meanes
possible
,
either
to
enjoy
the
passion
of
delight
,
or
to
avoid
the
molestation
of
sadness
and
fo●r
.
5.
Inordinate
passions
are
hurtfull
to
the
body
,
impaire
health
,
breed
humours
,
nourish
diseases
,
shorten
life
.
The
second
reason
,
to
shew
that
affections
must
be
rightly
ordered
,
is
taken
from
the
profit
and
benefit
of
the
affections
well
guided
,
and
discreetly
moderated
.
For
,
they
rather
serve
for
instruments
of
Vertue
,
then
foments
of
Vice
,
and
as
an
occasion
of
victory
,
then
a
cause
of
foyl
.
Christ
our
Saviour
in
whom
neither
sinne
,
nor
inordinate
affection
could
fall
,
no
doubt
was
subject
to
these
passions
.
My
soul
is
heavy
even
unto
death
.
He
began
to
be
afraid
and
heavy
.
The
Scriptures
do
exhort
us
to
love
,
fear
,
sorrow
,
rejoycing
,
mercifulness
,
&c.
And
therefore
it
were
blasphemous
to
say
,
that
absolutely
all
passions
were
ill
,
for
so
the
Scriptures
should
exhort
to
evil
.
Lastly
,
If
the
motions
of
our
wils
be
vertuous
,
directed
with
the
square
of
Gods
Law
and
Prudence
,
if
the
inferiour
appetite
or
passions
obey
and
concurre
with
the
will
,
then
with
much
more
ease
and
pleasure
,
and
delight
,
vertuous
actions
are
accomplished
and
performed
:
Yea
,
oftentimes
they
take
away
the
molestation
and
tediousness
that
occure
in
the
practice
of
good
works
.
(
But
of
this
more
hereafter
,
in
the
holy
exercise
of
particular
affections
.
)
Q.
How
may
a
man
come
to
know
his
Affections
,
or
to
what
Passion
his
soul
most
bendeth
?
A.
1.
Consider
with
what
company
thou
most
delightest
,
and
in
them
thou
shalt
see
a
patterne
of
thy
passions
:
for
like
affecteth
like
,
Customs
and
companies
are
Cousen
Germans
;
and
manners
and
meetings
for
the
most
part
sympathize
together
.
2.
Thoughts
and
words
discover
affections
.
If
one
think
and
speak
much
of
beauty
,
vaine
attire
,
glory
,
honour
or
reputation
;
if
he
feel
in
his
heart
,
that
often
he
desireth
to
be
praised
,
or
to
insinuate
his
own
praise
,
it
is
most
manifest
that
the
passion
of
pride
pricketh
him
.
And
so
of
all
other
affections
:
because
the
mind
doth
think
,
and
the
tongue
will
speak
according
to
the
passions
of
the
heart
.
For
,
as
a
Rat
running
behind
a
painted
cloth
,
betrayeth
her self
;
even
so
,
a
passion
lurking
in
the
heart
,
by
thoughts
and
speeches
discovereth
it self
.
Out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
For
,
as
a
River
abounding
with
water
,
must
make
an
inundation
,
and
runne
over
the
banks
;
even
so
,
when
the
heart
is
overflown
with
affection
,
it
must
find
some
passage
by
the
mind
,
mouth
or
actions
.
3.
By
a
certain
reflection
we
may
come
to
discerne
our
passions
or
Affections
.
Marke
in
other
men
their
words
,
gestures
and
actions
,
when
they
seem
to
thee
to
proceed
from
affection
ordinate
or
inordinate
;
and
having
well
noted
the
fruits
of
affection
,
make
then
a
reflection
upon
thy self
,
and
weigh
whether
thou
hast
done
,
or
daily
doest
such
like
.
4.
It
is
good
also
to
have
a
wise
and
discreet
friend
,
to
admonish
us
of
our
passions
,
when
we
erre
from
the
path
and
plain
way
of
Vertue
:
for
self-love
much
blindeth
a
man
;
and
another
may
better
judge
of
our
actions
,
then
we
can
our selves
.
5.
It
chanceth
sometimes
by
the
Providence
of
God
,
that
our
enemies
,
(
who
pry
into
our
actions
and
examine
more
narrowly
our
intentions
then
we
our selves
)
discover
unto
us
better
our
passions
,
and
reveale
our
imperfections
,
then
we
our selves
.
Lastly
,
A
good
way
to
know
the
inclinations
of
the
mind
,
is
like
the
manner
we
come
by
the
knowledge
of
the
inclinations
of
our
bodies
,
that
is
,
by
long
experience
.
For
,
as
we
say
,
if
a
man
,
before
forty
years
of
age
be
not
a
good
Physician
of
his
own
body
,
that
is
,
if
he
know
not
whether
his
inclination
bendeth
,
what
doth
him
good
,
what
bringeth
harme
,
he
deserveth
to
be
registred
for
a
fool
;
even
so
,
he
that
in
many
years
by
continuall
practice
of
his
own
soul
perceiveth
not
where
his
passions
lie
,
he
scarce
deserveth
the
Name
of
a
wise
man
,
As
he
may
be
begged
for
an
ideot
,
who
riding
an
horse
for
twenty
years
every
day
from
morning
to
night
,
yet
knoweth
not
the
qualities
of
his
horse
,
and
the
wices
whereunto
he
is
subject
;
so
he
which
every
day
manageth
his
own
soul
,
if
after
twenty
years
labour
he
cannot
find
whither
the
inclinations
tend
,
he
may
well
be
thought
either
very
passionate
,
or
very
simple
.
Q.
How
are
the
Affections
to
be
ordered
?
A.
According
to
the
command
of
faith
,
uniformely
,
universally
,
sincerely
,
constantly
.
Cleaving
to
all
good
in
an
holy
order
,
and
shunning
all
evil
in
their
severall
kinds
and
degrees
,
as
they
are
discovered
to
be
evil
by
the
power
of
faith
judging
according
to
the
Word
of
truth
.
In
what
order
the
affections
must
be
carried
unto
their
severall
objects
,
hath
been
noted
before
in
the
sanctification
of
the
will
and
powers
subordinate
,
and
may
be
taken
thence
.
Q.
How
are
these
Affections
moved
in
us
?
A.
Faith
moveth
,
animateth
,
and
setteth
bounds
to
all
sanctified
affections
:
but
there
are
sundry
Motives
to
stirre
them
up
.
The
first
is
sound
and
true
reason
;
But
,
not
every
kind
of
reason
hath
force
to
stirre
up
affection
,
but
an
urgent
and
potent
,
either
really
or
at
least
in
conceit
:
This
we
may
prove
by
experience
,
for
common
and
ordinary
Motives
move
us
not
much
to
love
or
like
a
thing
:
wherefore
God
to
induce
the
Israelites
to
wish
and
desire
the
Land
of
Promise
,
described
it
as
a
Countrey
flowing
with
milk
and
hony
,
&c.
And
commonly
every
one
who
would
perswade
us
to
love
or
affect
any
thing
,
highly
commendeth
it
;
or
contrariwise
,
if
a
man
would
have
us
to
hate
and
detest
any
thing
,
he
endeavoureth
as
much
as
may
be
to
make
apparent
the
excess
of
evils
,
or
great
damages
it
importeth
.
Passions
then
must
be
moved
with
urgent
Reasons
clearly
,
distinctly
,
soundly
apprehended
.
And
he
that
would
move
passion
in
other
must
deale
discreetly
,
imitating
herein
the
common
practice
of
prudent
Physicians
,
who
apply
their
Medicine
to
the
same
Maladies
with
particular
respect
and
consideration
of
the
Patients
temper
;
and
so
to
a
little
Child
they
will
not
give
the
like
purgation
they
would
to
a
strong
man
.
In
like
manner
,
common
people
and
profound
Doctors
,
are
not
to
be
perswaded
with
the
same
Arguments
:
for
,
popular
perswasions
these
prize
not
,
and
deep
demonstrations
they
pierce
not
.
The
way
to
fit
both
sorts
,
is
,
to
propound
deep
Reasons
plainly
,
and
plausible
Perswasions
sharply
,
that
the
plainness
of
the
one
may
make
them
plausible
,
and
acuteness
in
the
other
may
make
them
pleasant
.
In
the
Reasons
which
are
produced
to
move
and
affect
,
great
perspicuity
is
required
,
because
the
attention
which
otherwise
should
be
imployed
about
the
affection
,
will
wholly
be
consumed
or
drawn
to
the
understanding
:
for
,
it
is
impossible
to
attend
much
at
one
time
both
to
speculation
and
affection
.
Again
,
our
reasons
should
be
largely
declared
,
yet
with
sharp
and
short
variety
inter-laced
,
resembling
a
volley
of
shot
speedily
delievered
,
but
not
without
bullets
to
batter
down
the
wals
of
wilfull
affections
.
And
as
Passions
are
diverse
,
so
Motives
to
stirre
them
up
are
various
.
2.
Affections
are
moved
by
the
holy
use
of
the
senses
,
which
are
the
gates
whereby
pass
and
repass
all
messages
sent
unto
them
.
Affections
are
stirred
by
the
hearing
of
the
ear
,
Lam
.
3.51
.
much
more
by
the
sight
of
the
eye
.
Mine
eye
breaketh
my
heart
.
No
sense
is
so
sure
and
certain
of
his
object
and
sensation
,
as
the
sight
;
no
sense
rangeth
abroad
and
pierceth
the
Skies
like
unto
this
;
no
sense
hath
such
variety
of
Objects
to
seed
and
delight
it
,
as
this
;
no
sense
imprinteth
so
firmely
his
formes
in
the
imagination
,
as
this
;
no
sense
serveth
the
soul
so
much
for
knowledge
,
as
this
;
no
sense
is
put
so
oft
in
action
,
as
this
;
no
sense
sooner
moveth
,
then
this
;
and
consequently
,
no
sense
well
guided
,
more
profitable
to
the
soul
then
this
.
And
here
it
is
to
be
considered
,
that
affections
are
not
onely
moved
by
their
principall
objects
and
directly
,
but
also
by
certain
appurtenances
,
appendices
,
or
scraps
of
the
principal
object
,
indirectly
,
which
appertaine
and
have
some
reference
thereunto
.
The
reason
of
it
,
is
from
the
very
nature
and
heart
of
every
affection
:
for
when
we
love
God
,
our
Parents
,
or
friends
,
we
are
well
pleased
,
and
contented
with
all
those
treasures
of
goodness
,
honesty
,
wealth
,
and
all
other
perfections
they
have
,
and
wish
them
such
as
beseem
them
,
which
they
want
:
and
this
we
desire
to
see
performed
,
and
rejoyce
when
it
is
accomplished
:
In
hatred
and
envy
contrariwise
,
every
one
detesteth
not
onely
the
person
,
but
also
all
that
pertaineth
unto
him
;
neither
can
he
abide
to
see
any
thing
prosper
which
concerneth
him
.
3.
Musick
will
move
affections
;
as
joy
,
and
sadness
.
Heavenly
Songs
,
as
they
be
Arguments
of
spirituall
joy
,
so
do
they
kindle
and
inflame
it
.
But
how
causeth
Musick
sorrow
and
sadness
?
What
are
Jeremies
lamentable
threens
,
but
a
sorrowfull
Song
breathed
over
the
City
of
Jerusalem
?
What
are
Davids
penitentiall
Psalmes
,
but
mournfull
Themes
inclining
the
soul
to
sorrow
for
sinne
?
Elizeus
prepared
his
spirit
to
receive
the
influence
of
Prophesie
by
the
straines
of
Musick
.
David
in
penning
Psalms
,
ordaining
Instruments
,
providing
Musicians
for
the
service
of
God
,
by
Word
and
Deed
taught
us
,
Psal
.
84.8
.
by
the
vertue
of
Musick
to
stirre
up
men
to
devotion
.
And
for
this
cause
it
hath
been
usuall
amongst
them
in
the
old
Testament
,
after
any
great
grace
or
favour
shewed
them
by
God
,
to
rouse
up
their
souls
with
musicall
Songs
and
Instruments
to
give
thanks
,
to
give
him
thanks
,
and
praise
his
Name
,
for
the
bestowing
of
such
benefits
,
Exo
.
15.
Jud
.
5.
imparting
to
them
such
great
good
,
or
delivering
them
from
such
evils
.
And
the
Christian
Church
for
the
same
effect
useth
the
harmony
of
voyces
,
and
that
by
the
warrant
of
the
holy
Ghost
.
4.
Action
in
the
Speaker
doth
move
affection
in
the
Hearer
:
But
here
it
is
to
be
noted
,
that
he
that
would
affect
another
in
any
kind
,
must
be
moved
first
himself
:
and
as
the
internall
passion
is
more
vehement
,
the
externall
perswasion
will
be
the
more
potent
.
For
,
how
shall
my
reasons
perswade
another
,
when
they
have
not
first
wrought
upon
my self
?
Q.
What
is
the
disorder
of
Affection
that
must
be
shunned
?
A.
Affections
be
disordered
.
1.
When
they
are
blindly
or
superstitiously
moved
,
and
not
according
to
sound
judgment
.
If
the
mind
,
which
is
the
guide
of
affection
,
mistake
and
erre
,
the
affections
,
which
follow
the
errour
of
mind
,
cannot
keep
good
rank
.
Zeal
is
evil
,
when
it
is
not
according
to
knowledge
.
2.
Affections
,
that
prevent
judgment
or
resist
reason
,
and
follow
sense
,
inclination
,
or
appetite
,
are
unruly
and
inordinate
.
Gal
.
5.24
.
Rom
1.26
.
Rom
.
7.5
.
God
hath
ordained
,
that
affections
should
ever
keep
within
the
pale
of
sound
reason
,
and
move
according
to
her
information
:
if
at
any
time
they
refuse
her
guidance
,
and
turn
after
vanity
,
agreeable
or
pleasing
to
corrupt
sense
,
they
are
without
compass
and
range
amiss
.
And
the
danger
of
giving
way
to
loose
affections
is
very
great
:
for
,
as
wild
horses
that
have
gotten
the
reignes
upon
their
own
necks
,
runne
hither
and
thither
to
the
danger
of
the
rider
:
so
passions
carry
men
up
and
down
into
many
evils
,
after
they
have
burst
the
bands
of
reason
.
He
that
hath
no
rule
over
his
own
spirit
,
is
as
a
City
broken
down
and
without
Wals
.
As
a
City
without
fence
lyeth
open
to
the
spoyl
to
be
sacked
,
Prov
25.28
.
burned
,
and
taken
by
the
enemy
at
pleasure
:
so
are
they
exposed
to
the
tentations
of
Satan
,
and
to
the
fraud
and
illusion
of
wicked
men
,
who
are
ruled
by
their
lusts
and
passions
.
3.
Partiall
affections
are
vicious
,
when
some
good
suiting
with
our
disposition
or
corrupt
affection
is
desired
,
loved
,
pursued
,
but
some
other
no
less
good
,
necessary
and
excellent
is
disaffected
.
Universall
good
is
the
object
of
good
affections
:
if
we
affect
not
every
good
that
beareth
the
stamp
of
God
,
we
affect
no
good
sincerely
as
we
ought
.
4.
Immoderate
affections
are
vicious
,
when
some
inferiour
good
is
desired
with
greater
eagerness
then
is
meet
,
2
Tim
1
7.
1
Tim
3.2
.
Tit
.
2.5
,
12.
Gen.
30.1
.
and
the
chief
not
affected
as
it
ought
.
The
desire
of
Children
is
not
unlawfull
,
but
to
be
passionate
for
them
,
as
was
Rachel
,
Give
me
Children
or
else
I
die
,
is
much
awry
.
5.
Inconstant
flitting
affections
are
to
be
reprehended
:
for
,
God
requires
that
the
heart
be
constantly
set
upon
him
,
and
carried
to
that
which
he
requireth
.
6.
Affections
are
most
out
of
order
when
they
resist
good
,
and
follow
evil
.
Q.
How
are
disordered
Affections
discovered
and
made
manifest
to
others
?
A.
By
words
and
deeds
,
speech
and
action
.
Speech
is
the
image
of
life
,
and
discovereth
what
is
hidden
in
the
mind
.
If
mens
words
openly
tend
to
their
own
commendations
,
if
they
brag
or
boast
of
their
valour
in
warres
,
learning
,
qualities
given
by
nature
,
or
purchased
by
nature
,
it
is
plain
that
they
are
of
a
proud
disposition
.
If
they
discourse
lasciviously
or
shamelessly
,
questionless
what
the
tongue
speaketh
the
heart
affecteth
.
Much
speech
and
hasty
,
proceedeth
from
rash
foolishness
.
A
fool
uttereth
all
his
mind
,
Prov.
29.11
.
In
some
majesticall
and
very
grave
persons
,
whose
prudence
and
wisdom
men
much
admire
,
few
words
pithy
and
leasurely
spoken
,
argue
both
wisdom
,
gravity
and
magnanimity
:
but
slowness
of
speech
in
some
others
,
if
it
proceed
not
from
naturall
impediment
in
the
instruments
of
speaking
,
is
a
token
of
slowness
in
conceiving
,
or
of
some
great
vain
conceit
they
have
of
their
own
wisdom
,
which
they
would
distill
into
other
men
by
drops
.
Much
affectation
in
speech
proceedeth
from
most
vain
and
notorious
pride
,
which
maketh
men
seek
to
please
itching
ears
to
gaine
applause
and
commendation
from
them
.
Scoffing
,
gibing
,
nipping
,
and
quipping
with
intendment
of
disgrace
,
proceedeth
from
pride
and
malice
.
For
,
it
declareth
contempt
of
others
,
or
a
great
desire
to
bring
them
into
disesteem
.
To
dispute
contentiously
about
matters
that
surpass
our
capacity
,
or
at
least
that
we
understand
not
,
for
lack
of
exercise
,
study
,
or
practice
,
cannot
but
argue
great
ignorance
or
arrogancy
:
for
,
no
wise
man
will
contend
in
such
matters
as
he
knoweth
not
.
It
is
not
unbeseeming
an
ignorant
man
to
propound
his
doubt
to
the
learned
,
that
he
may
be
informed
:
but
to
contend
about
things
beyond
our
sphere
is
no
point
of
wisdom
.
Contradictions
speech
,
whereby
men
shew
themselves
in
company
,
able
to
controll
,
and
gainesay
other
mens
opinions
,
is
rooted
in
vain
glory
.
To
discover
secrets
of
importance
to
every
man
almost
upon
the
first
fight
,
before
tried
and
sound
experience
of
firme
and
faithfull
friendship
;
is
a
token
of
much
indiscretion
and
simplicity
.
The
wicked
inventions
;
which
many
use
to
sow
dissention
between
friends
,
proceedeth
from
a
most
malitious
,
uncharitable
,
and
envious
mind
,
which
hateth
the
peace
of
friends
;
it
argueth
also
a
crafty
politick
wit
,
apt
to
sift
out
other
mens
actions
Affections
also
are
discovered
by
actions
:
for
,
as
if
the
fruit
and
flowers
be
corrupted
or
vicious
,
we
know
the
root
must
be
infected
:
so
if
mens
words
or
actions
be
disconforted
,
doubtless
the
soul
cannot
be
well-disposed
.
A
troubled
Fountain
yeeldeth
unpure
water
,
and
an
infected
Soul
,
vitious
actions
.
Pride
,
choler
,
and
covetousness
,
commonly
wait
upon
great
Gamesters
,
who
vaunt
of
their
gaine
,
if
they
win
,
chafe
if
they
be
crossed
in
their
game
,
and
in
as
mad
a
mood
,
boast
of
their
loss
,
if
they
lose
.
Although
the
most
pleasure
in
play
consisteth
in
Victory
,
yet
to
affect
it
too
much
,
to
rangle
,
to
chafe
,
to
fret
therefore
argueth
an
unmortified
affection
.
To
think
,
talk
,
and
earnestly
procure
to
have
great
chear
,
to
feast
often
,
to
delight
therein
much
,
are
tokens
of
gluttony
.
Jerfull
and
fumish
pronuntiation
is
the
flame
of
that
choler
that
lodgeth
in
the
breast
.
Fidling
about
our
Garments
,
gazing
upon
our selves
,
majesticall
walking
(
except
in
persons
of
authority
)
are
tokens
of
foolishness
,
pride
and
inconstancy
.
If
we
see
one
much
to
please
himself
with
others
praises
,
and
(
as
it
were
)
to
feed
upon
the
wind
of
mens
words
;
we
may
be
assured
that
self-love
and
vanity
possess
the
best
tenement
of
his
heart
.
And
this
we
may
know
,
if
the
person
praised
,
either
openly
confess
it
,
understand
insinuate
it
,
or
as
it
were
with
a
countenance
silently
approve
it
:
for
,
as
Gold
is
tried
by
the
fire
,
so
a
man
by
the
mouth
of
a
Prayser
.
New-fangledness
in
apparell
proceedeth
from
levity
and
inconstancy
of
mind
:
and
the
root
of
gay
and
gorgeous
apparell
,
pride
and
arrogancy
.
Commonly
by
conversation
men
discover
their
affections
:
for
he
that
frequenteth
good
company
,
for
the
most
part
is
honest
,
and
he
that
useth
ill
company
,
can
hardly
be
vertuous
.
But
of
these
things
more
at
large
in
the
discovery
of
particular
Affections
.
Q.
How
are
unmortified
Passions
to
be
subdued
?
A.
1.
To
bridle
extraordinary
and
unlawfull
pleasures
,
it
is
good
to
accustome
our selves
to
abstaine
from
lawfull
and
not
prohibited
.
He
shall
not
fall
in
things
unlawfull
,
that
warily
restraines
himself
sometimes
in
things
lawfull
.
For
,
if
one
be
addicted
to
drunkenness
,
he
shall
with
more
facility
overcome
this
passion
,
if
he
abstaine
from
strong
drinkes
he
most
affecteth
,
even
at
such
times
as
lawfully
he
may
use
them
.
2.
Fly
the
occasions
which
may
incense
the
passions
where
unto
we
are
inclined
:
for
a
commodious
and
fit
occasion
to
steale
maketh
oftentimes
Thieves
,
who
otherwise
would
have
been
honest
men
.
Wherefore
he
that
committeth
himself
to
Sea
in
a
boisterous
tempest
,
deserveth
to
suffer
Shipwrack
,
and
he
that
willingly
without
necessity
dealeth
with
infected
persons
,
may
blame
himself
if
he
fall
into
their
diseases
.
For
this
cause
the
Lord
commanded
that
the
Nazarites
which
were
consecrated
to
him
,
should
drink
no
Wine
,
nor
any
thing
that
might
cause
drunkenness
:
and
lest
they
should
by
eating
Grapes
and
great
Reysins
be
allured
to
drink
Wine
,
Numb
.
6
1
,
2
,
3.
he
commanded
them
they
should
neither
eat
Grapes
nor
Reysins
.
The
third
remedy
may
be
drawn
out
of
the
very
poyson
of
passions
,
that
is
,
when
a
most
vehement
and
rebellious
motion
assaulteth
us
,
when
the
fierceness
and
tyranny
thereof
well-nigh
possesseth
us
,
when
we
are
almost
yeelding
consent
unto
it
:
then
should
we
turn
the
force
of
our
soul
with
as
much
endeavour
as
we
can
to
the
contrary
good
,
1
Cor
10.
2
Cor
.
8.9
.
and
with
one
naile
drive
out
another
;
make
of
tentations
a
benefit
,
let
vertue
in
infirmity
and
weakness
of
resistance
be
more
perfect
and
ennobled
.
For
,
as
in
Warres
the
valiantest
Souldiers
in
greatest
encounters
are
best
tried
,
so
in
most
vehement
passions
,
the
resolutest
minds
are
best
proved
.
For
,
Josephs
chastity
had
never
been
so
glorious
,
if
his
unchast
Lady
had
not
so
vehemently
allured
him
to
defile
the
Bed
of
his
Lord
.
Jobs
patience
had
never
been
so
conspicuous
,
if
the
passion
of
grief
and
sadness
had
not
so
violently
seized
upon
him
.
Abrahams
fortitude
had
never
been
so
heroicall
,
if
the
death
of
his
onely
Son
had
not
cut
in
a
manner
his
heart-strings
asunder
.
This
meane
is
one
of
the
most
forcible
and
important
remedies
that
men
can
use
,
especially
for
two
causes
.
The
first
,
that
by
these
contrary
acts
are
bred
in
the
souls
,
certain
habits
,
helps
,
stayes
,
or
inclinations
most
opposite
unto
our
passions
:
and
therefore
the
passions
being
strong
,
they
cannot
be
overcomed
,
but
by
the
might
of
excellent
vertue
.
For
,
as
the
deeper
a
Tree
is
rooted
in
the
ground
,
it
requireth
greater
force
to
pull
it
up
;
even
so
,
the
greater
possession
the
passions
have
taken
of
the
soul
,
the
greater
vertue
it
needeth
to
supplant
it
.
It
seemeth
that
Job
,
after
so
m●ny
temptations
practised
this
remedy
,
when
he
saith
,
Job
.
13.15
.
Although
God
kill
me
,
yet
I
will
hope
in
him
For
questionless
,
those
pangs
did
incite
him
to
desperation
;
the
which
with
contrary
trust
in
God
he
most
valiantly
suppressed
Another
cause
may
be
yeelded
,
for
that
many
passions
proceed
,
not
onely
from
the
inclinations
of
nature
,
alterations
of
humours
,
b●t
by
the
very
suggestion
of
the
Devill
,
who
watcheth
his
opportunity
,
to
take
men
at
an
advantage
,
and
to
induce
them
to
sundry
inordinate
affections
;
for
which
cause
they
are
called
unclean
Spirits
,
because
they
lead
men
into
unclean
passions
and
actions
.
The
Devill
therefore
seeing
his
temptations
so
valiantly
resisted
,
his
poysoned
Darts
rebounding
into
his
own
breast
,
I
mean
his
illusions
redound
to
his
own
shame
and
confusion
,
dareth
not
be
so
bold
another
time
to
invade
so
strong
a
Fort
,
but
with
all
his
Troope
will
fly
from
it
,
as
a
swarm
of
flies
dare
not
approach
near
unto
a
boyling
Pot
.
Jam
.
4.7
.
Resist
the
Devill
,
and
he
will
fly
from
you
.
The
fourth
remedy
is
to
resist
passions
at
the
beginning
.
In
all
soares
and
diseases
it
is
an
approved
Rule
,
that
we
must
withstand
the
beginnings
.
Cure
the
wound
whiles
it
is
green
:
and
take
Physick
before
the
Malady
have
taken
rooting
.
Use
the
remedy
for
vertue
,
that
Pharaoh
practiced
for
tyranny
,
in
killing
all
the
Infants
of
the
Jews
,
lest
they
should
encrease
too
much
,
and
so
over-runne
his
Countrey
.
Passions
,
while
they
knock
at
the
door
of
the
mind
,
whilest
they
are
a
little
entertained
if
we
expell
them
not
quickly
,
they
will
lodge
longer
with
us
then
we
would
have
them
.
And
the
most
easie
way
of
all
,
and
by
spirituall
men
daily
put
in
ure
,
is
to
drive
the
thoughts
to
some
other
object
:
for
,
as
we
use
in
common
conversation
,
when
two
be
brawling
about
any
thing
,
to
divert
their
talk
to
another
matter
(
for
as
long
as
they
continue
about
the
same
subject
,
they
are
in
danger
to
fall
into
the
same
inconvenience
)
.
so
the
best
way
to
expell
an
inordinate
passion
,
is
,
to
transport
the
attention
to
some
other
matter
;
as
he
that
will
be
rid
of
an
ill
guest
,
the
worse
he
entertaineth
him
,
the
sooner
he
shall
be
dispatched
of
him
.
The
fifth
remedy
to
mortifie
passions
is
,
1
Cor
.
9.27
.
to
chastise
the
body
.
For
,
questionless
he
that
pampereth
his
body
,
feedeth
his
enemy
,
and
he
that
will
feed
it
wi
h
dainties
,
cannot
but
find
it
rebellious
.
Spare
diet
,
and
much
waking
,
is
the
best
meanes
to
tame
wild
Beasts
:
Pamper
an
Horse
,
and
you
shall
have
him
too
wanton
:
Pamper
the
flesh
,
and
it
will
kindle
passion
to
over-rule
.
And
he
that
will
mortifie
his
passions
,
and
let
his
body
flow
with
delicates
,
doth
like
him
which
will
extinguish
fire
by
adding
more
fewell
.
The
sixth
remedy
requireth
a
resolute
good
will
and
endeavour
to
attain
unto
this
perfect
Government
of
a
mans
self
:
whence-from
will
follow
a
diligent
execution
of
mortification
;
for
,
such
a
man
will
not
cease
daily
and
incessantly
to
demand
grace
and
favour
of
God
to
overcome
his
rebellious
nature
,
resist
temptations
,
whithstand
all
false
allurements
of
this
inticing
world
.
Such
an
one
will
examine
daily
his
conscience
,
and
note
what
thoughts
,
words
,
or
deeds
against
God
himself
,
and
his
Neighbour
,
he
hath
committed
;
whereby
either
vertue
is
extinguished
,
or
vice
encreased
:
Such
an
one
will
determine
in
the
morning
when
he
ariseth
,
not
to
let
pass
that
day
,
without
the
extirpating
of
some
stinking
and
poysoned
thorne
,
and
planting
some
sweet
and
pleasant
flower
within
the
Garden
of
his
Soul
:
Such
an
one
will
not
onely
prevent
occasions
,
but
also
arme
himself
as
well
as
he
can
to
resist
such
temptations
as
he
knoweth
especially
shall
be
offered
in
certain
places
and
companies
,
which
he
cannot
conveniently
avoid
.
To
this
helpeth
greatly
the
consideration
of
that
small
pleasure
,
passions
do
yeeld
;
for
almost
in
a
moment
they
are
commenced
,
practised
,
and
past
:
wherefore
much
better
it
were
to
cross
them
a
little
,
and
win
a
Crown
of
Glory
,
then
to
please
them
a
moment
,
to
be
condemned
to
Hell
.
The
seaventh
remedy
,
when
thy
passions
are
most
vehement
,
then
humble
thy self
before
God
with
sorrow
and
shame
,
and
seek
for
succour
from
Heaven
;
fly
under
the
wings
of
Christ
,
beat
at
the
gates
of
Mercy
,
and
by
the
Prayer
of
Faith
,
crave
grace
to
overcome
thy
misery
.
He
is
thy
Father
,
and
will
not
give
thee
a
Serpent
,
if
thou
ask
him
a
Fish
:
cast
down
thy self
before
him
,
open
thy
soares
and
wounds
unto
him
,
and
the
good
Samaritane
will
poure
in
both
Wine
and
Oyl
;
and
then
thou
snalt
see
thy
p●ssions
melt
and
fall
away
as
Clouds
are
consumed
by
the
Sunne
.
Lastly
,
by
serious
meditation
upon
the
death
and
resurrection
of
Christ
,
we
must
work
our
hearts
into
the
similitude
of
Christ
,
that
his
vertues
may
be
stamped
upon
our
soul
,
and
we
be
made
like
unto
him
in
righteousness
and
true
holiness
.
The
healing
vertue
of
Christs
death
applied
unto
our
hearts
,
will
heale
our
affections
,
and
renew
them
according
to
their
first
integrity
.
Q.
How
is
a
man
to
behave
and
carry
himself
when
he
is
troubled
with
passions
?
A.
The
first
point
of
Prudence
,
which
all
prudent
men
confess
and
observe
,
is
to
perswade
our selves
when
we
are
moved
with
a
vehement
passion
,
that
our
souls
are
then
,
as
it
were
infected
with
a
pestilent
Ague
,
which
both
hindereth
the
sight
of
our
eyes
,
and
the
taste
of
our
tongues
,
that
is
,
corrupteth
the
judgment
,
and
perverteth
the
will
;
that
as
certain
Spectacles
make
Mountains
seem
mole-hils
,
and
others
,
mole-hils
like
Mountains
;
even
so
,
passions
make
the
passionate
to
judge
all
those
things
which
tend
to
the
favour
of
his
passion
,
reasonable
,
great
and
worthy
,
and
all
that
stands
against
it
,
base
,
vile
and
naughty
.
Hereupon
followeth
,
that
at
what
time
the
passion
is
afloate
,
and
reigneth
,
it
were
not
good
to
make
any
resolution
or
determination
of
change
:
for
,
there
be
few
men
living
,
which
have
not
over-shot
themselves
in
this
point
,
and
repented
when
their
souls
were
calmed
,
that
they
committed
when
they
were
tempested
.
2.
The
second
point
may
be
,
Not
to
vex
and
trouble
thy selfe
too
much
when
a
passion
seizeth
upon
thee
,
but
diverting
thy
mind
from
it
,
and
restraining
thy
consent
as
well
as
thou
canst
from
yeelding
unto
it
;
and
in
short
time
thou
shalt
see
it
vanish
away
:
as
we
prove
in
daily
temptations
of
ire
,
sadness
,
love
,
lust
,
and
such
like
,
which
fall
and
consume
away
even
by
themselves
;
either
because
the
impression
made
in
the
imagination
diminisheth
,
or
the
attention
of
the
soul
distracted
with
other
matter
,
faileth
,
or
some
other
passion
expelleth
it
,
or
the
Devill
ceaseth
to
tempt
,
either
all
these
,
or
most
of
them
mitigate
,
consume
,
and
wholly
subvert
that
passion
which
before
so
troubled
us
,
and
seemed
insuperable
.
The
third
point
which
ought
principally
to
be
considered
,
and
well
weighed
of
those
whose
passions
are
most
vehement
and
inordinate
,
is
this
,
that
they
which
perceive
in
themselves
such
disordered
affections
,
ought
first
to
know
the
root
of
them
to
be
self-love
,
and
the
greater
they
find
the
boughs
of
their
passions
,
the
greater
and
deeper
root
let
them
be
assured
,
lyeth
hidden
under
the
bottome
of
their
soul
:
for
which
cause
,
such
men
must
perswade
themselves
to
have
great
difficulty
to
vertue
,
and
extream
facility
to
vice
:
that
as
they
love
pleasures
of
the
body
exceedingly
,
so
they
hate
all
that
may
hinder
or
oppose
it self
thereunto
mightily
.
That
they
be
blinded
as
Battes
in
their
own
conceits
,
apprehending
that
they
love
or
hate
,
far
differently
from
that
it
is
in
very
deed
;
that
they
be
commonly
too
rash
,
attempting
greater
enterprises
then
their
forces
are
able
to
performe
,
and
for
the
most
part
more
bold
then
wise
,
guiding
their
actions
not
by
reason
and
judgment
,
but
by
haire-braine
affections
.
And
as
they
are
headlong
and
obstinate
when
strong
passions
possess
them
,
so
are
they
irresolute
and
inconstant
when
a
weak
affection
doth
move
them
.
For
,
being
accustomed
to
follow
their
appetites
,
as
long
as
they
continue
they
persist
in
one
mood
:
but
after
the
weak
passion
is
appeased
,
their
judgments
and
determinations
are
changed
.
These
men
ought
to
be
wonderfull
in
their
words
,
and
circumspect
in
their
actions
,
alwaies
having
themselves
suspected
:
wherefore
it
is
good
for
them
,
first
,
To
crave
of
God
help
and
grace
,
to
overcome
so
hard
a
nature
.
Secondly
,
To
conferre
with
wise
and
discreet
men
about
their
own
affairs
and
determinations
,
rather
relying
upon
them
then
their
own
judgments
.
Thirdly
,
That
every
day
they
use
some
mean
to
overcome
their
perverse
nature
:
for
,
as
we
prove
by
experience
,
such
men
have
many
crosses
and
griefs
of
mind
;
their
company
commonly
all
eschew
,
and
to
be
short
they
are
a
burden
to
themselves
,
and
others
:
whereas
if
they
would
but
with
a
little
diligence
moderate
their
passions
,
they
would
be
humble
and
affable
;
there
is
no
sort
of
men
,
whose
conversation
would
be
more
gratefull
then
theirs
:
for
they
are
like
unto
a
fat
soyl
that
yeeldeth
great
abundance
of
what
is
sown
,
Good
or
Evil
,
Corne
or
Darnell
,
Flowers
or
Weeds
.
The
fourth
point
of
Prudence
is
,
To
conceale
as
much
as
we
can
our
inclinations
,
or
that
passion
we
know
our selves
most
prone
to
follow
.
For
it
impeacheth
questionless
greatly
a
grave
mans
credit
,
a
great
mans
authority
,
and
a
civil
mans
good
conversation
,
to
be
subject
to
some
one
only
inordinane
passion
:
for
such
a
corrupt
judgment
hath
now
so
much
prevailed
with
men
,
yea
,
and
ever
hath
been
,
that
they
will
contemn
the
whole
,
for
some
notable
defect
;
as
for
example
,
if
we
see
a
Picture
of
man
or
woman
,
drawn
with
excellent
colours
,
great
proportion
,
and
Art
;
yet
if
there
be
but
one
eye
,
one
arme
,
yea
,
or
one
finger
out
of
square
,
men
will
say
,
the
Image
is
spoiled
for
that
one
defect
:
even
so
,
we
try
by
daily
talk
,
that
commonly
men
descant
upon
other
mens
doings
;
they
will
say
,
such
a
Nobleman
is
resolute
in
Wars
,
goodly
in
Person
,
but
subject
to
choler
,
too
much
addicted
unto
his
own
judgment
;
such
a
man
excelleth
in
learning
,
but
pride
over-ruleth
him
;
such
a
Senatour
judgeth
profoundly
,
but
is
impatient
in
hearing
of
causes
;
such
a
man
reigneth
in
the
Pulpit
,
but
is
blinded
with
covetoussnes
;
such
a
man
giveth
great
Almes
,
but
attendeth
too
much
to
good
cheer
.
Many
inconveniences
may
follow
,
if
others
know
what
passions
men
are
subject
unto
;
for
if
thy
enemies
would
be
revenged
of
thee
,
no
fitter
meanes
they
might
sleightly
use
,
then
to
procure
some
way
whereby
thy
passions
should
be
stirred
and
put
in
execution
:
for
by
often
ministring
matter
,
thy
passions
would
easily
subdue
thee
,
and
by
those
baits
it
will
not
be
hard
to
bring
thee
into
the
power
of
thine
adversary
.
It
is
therefore
a
point
of
wisdom
,
to
conceale
passions
as
much
as
may
be
,
and
seriously
to
dispraise
in
words
,
that
passion
whereunto
we
are
most
inclined
.
I
say
not
this
,
because
I
would
have
men
to
regard
more
their
credit
and
reputation
with
men
,
then
the
approbation
of
God
,
or
to
dread
the
danger
of
an
enemy
,
more
then
the
great
displeasure
of
Almighty
God
,
or
yet
to
do
one
thing
,
and
speak
another
,
but
that
if
he
cannot
but
sometime
of
fragility
slide
,
it
may
be
a
good
way
to
recall
him
again
,
and
not
to
fall
so
often
,
if
he
speak
in
dispraise
of
his
own
fault
:
for
men
will
be
ashamed
to
commit
often
,
that
they
themselves
dispraise
eagerly
.
Lastly
,
It
is
an
high
point
of
Prudence
to
look
well
into
the
measure
,
deformity
,
and
inconvenience
of
our
passion
,
to
shame
our selves
for
it
before
God
,
and
to
endeavour
to
master
and
overcome
our selves
in
private
:
so
shall
we
be
better
able
to
subdue
and
keep
them
under
in
our
conversing
with
others
.
To
abate
the
power
of
turbulent
affections
,
it
is
good
every
day
to
be
drawing
somewhat
from
them
,
and
if
at
any
time
they
exceed
,
(
though
but
a
little
)
upon
private
occasions
,
to
curb
them
by
the
power
of
grace
,
and
to
arraigne
them
before
the
Tribunall
of
Grace
.
Continuall
watchfulness
and
daily
judging
of
our
smaller
Aberrations
,
doth
keep
under
sinne
,
that
it
shall
not
domineer
over
us
.
CHAP.
II
.
Generall
Rules
to
direct
us
how
to
deale
with
them
that
be
passionate
.
How
the
Affections
may
be
divided
.
Of
the
sanctified
exercise
of
those
Affections
that
embrace
their
Object
,
and
of
those
that
decline
their
Object
,
with
Reasons
to
move
us
to
affect
that
which
is
good
,
and
to
avoid
that
which
is
evil
.
The
Reason
why
we
are
so
backward
to
good
,
and
forward
to
evil
.
A
comparison
betwixt
the
meanes
of
Vertue
,
and
allurements
to
Vice
.
Of
the
Kindes
of
Affections
,
viz.
Intellectuall
and
Sensuall
,
These
are
not
to
be
abandoned
,
but
onely
moderated
.
Question
,
SInce
men
by
nature
are
addicted
to
conversation
,
let
us
consider
of
and
set
down
some
generall
Rules
,
whereby
we
may
be
directed
,
how
to
live
and
deale
with
them
that
be
passionate
?
A.
1.
Likeness
causeth
love
,
and
as
every
one
judgeth
he
doth
best
,
or
at
least
approveth
well
;
even
so
,
he
cannot
disapprove
,
but
allow
the
same
in
others
.
We
see
that
Lyons
,
Tygres
,
and
Leopards
,
Nec
tua
laudabis
studia
,
aut
aliena
reprendes
,
Nec
cum
venari
volet
ille
,
poemata
;
angges
.
Gratia
sic
fratrum
geminorum
,
Amphionis
atque
zethi
dissiluit
.
Horat
.
Epist
.
lib
.
1.
18.
whose
inclinations
are
most
cruel
,
whose
passions
most
fierce
,
yet
one
affecteth
another
,
and
liveth
in
quiet
society
,
for
the
similitude
of
inclinations
,
and
likeness
of
passions
.
Hereupon
followeth
,
that
if
thou
wilt
please
thy
master-friend
,
or
companion
,
thou
must
as
much
as
may
be
without
sinne
apparell
thy self
with
his
affections
,
and
condescend
to
what
is
pleasing
in
his
sight
,
so
farre
as
will
stand
with
a
good
conscience
.
But
sometimes
likeness
of
passion
engendreth
contention
,
as
we
say
one
Potter
hateth
another
,
and
among
proud
men
there
are
ever
brawlings
:
for
if
similitude
of
passions
prejudicateth
profit
,
dignity
or
honour
,
then
likeness
of
affections
causeth
dissention
.
Proud
men
be
pleased
with
praises
,
honour
,
and
account
,
discontented
with
comparisons
,
with
commending
their
equals
,
in
not
yeelding
them
honour
,
in
disparaging
their
actions
.
This
wisely
discerned
and
fore-known
,
giveth
direction
how
we
may
prevaile
with
men
addicted
to
such
passions
.
2.
Men
commonly
hate
those
whom
they
know
to
be
of
contrary
passions
;
whereupon
proceedeth
that
common
Proverb
,
He
that
hateth
whom
I
love
,
how
can
he
love
me
?
For
,
as
fire
with
fire
doth
never
jarre
,
so
fire
and
water
can
never
agree
.
From
which
ground
may
be
drawn
this
Rule
,
That
when
men
are
p●ssessed
of
a
vehement
passion
,
they
must
not
be
dealt
with
by
apprehension
or
indignation
,
especially
in
vehement
manner
,
but
rather
by
mild
and
soft
perswasions
.
For
,
he
that
is
passionate
will
hardly
be
perswaded
by
him
,
whom
he
conceiveth
contrary
to
him
:
yea
,
often
those
that
at
other
times
were
good
friends
,
in
time
of
passions
for
such
opposition
,
fall
into
endless
contention
.
We
see
,
when
an
house
in
the
middest
of
the
street
is
vehemently
inflamed
,
it
were
bootless
to
quench
the
flame
with
water
,
but
the
best
remedy
,
and
commonly
practised
,
is
to
pull
down
the
next
houses
,
that
thereby
the
lack
of
foment
might
diminish
the
flame
:
so
,
him
that
rageth
with
anger
,
hardly
you
shall
appease
by
wrangling
or
chiding
,
but
either
answer
mildly
,
for
,
a
soft
answer
pacifieth
strife
;
or
answer
nothing
,
withdrawing
the
matter
of
anger
from
the
sight
.
This
Rule
holdeth
universally
in
all
those
which
be
our
equals
,
or
at
least
do
not
much
exceed
us
in
state
,
or
we
them
.
But
if
a
superiour
,
or
a
Magistrate
see
his
inferiour
,
or
subject
,
vehemently
carried
in
any
passion
,
he
may
threaten
or
reprehend
him
,
because
one
passion
often
cureth
another
:
so
here
,
the
passion
of
fear
may
expell
the
passion
of
anger
,
lust
,
or
what
else
soever
tempteth
,
either
to
the
passionates
evil
,
or
any
disorder
in
the
Common-wealth
;
albeit
,
if
the
passion
tend
not
presently
to
some
sinne
or
great
offence
,
it
may
be
better
to
deferre
such
reprehensions
till
the
subject
be
more
capable
of
them
.
3.
Be
not
too
credulous
to
men
in
their
own
causes
:
for
as
self-love
for
the
most
part
conceives
what
appertaineth
to
our selves
,
with
a
greater
shew
of
good
and
honesty
,
then
indeed
the
thing
carrieth
with
it
;
so
men
moved
therewith
,
declare
the
matter
as
they
conceive
it
:
for
words
spring
from
conceits
,
these
are
the
Tree
,
those
the
Flowers
and
leaves
,
which
do
follow
by
just
proportion
.
Contrariwise
,
other
mens
matters
,
which
hinder
our
profit
or
cross
our
designes
,
for
the
most
part
we
extennate
and
abase
.
4.
Mild
modest
,
humble
,
meek
men
are
beloved
universally
,
because
we
think
them
vertuous
,
who
will
honour
or
not
contemn
us
.
If
Jacob
bow
before
his
Brother
Esau
,
speak
courteously
,
Gen.
33.2
,
3
,
4.
call
him
My
Lord
,
he
shall
asswage
his
fury
.
Gideon
by
his
mild
and
modest
answer
,
Judg
8.2
,
3.
pacified
the
anger
of
the
Ephraimites
,
who
began
very
hotly
,
though
without
any
just
cause
,
to
expostulate
with
him
,
that
he
called
them
not
to
go
with
him
to
Battell
against
the
enemies
.
Prov.
15.1
.
A
soft
answer
putteth
down
anger
.
The
second
blow
makes
the
fray
,
as
the
Proverb
goeth
.
Wrath
wanteth
matter
to
work
upon
,
if
it
be
not
opposed
.
Meekness
shameth
anger
;
humility
makes
pride
to
hang
down
the
head
.
Thus
David
by
Abigails
mildness
,
was
stayed
from
the
bloudy
attempt
which
Nabals
boisterous
roughness
provoked
him
unto
.
Thereby
Abraham
prevailed
with
Lot
.
Contraries
are
cured
with
contraries
,
as
we
know
,
and
Physicians
cure
not
hot
Agues
by
inflaming
,
but
asswaging
.
The
skilfull
Fencer
doth
scape
many
a
blow
,
and
foyl
his
adversary
by
declining
and
giving
back
,
and
not
by
opposing
his
body
and
weapon
unto
it
.
Cannon-shot
batters
down
Castles
and
Walls
,
which
yeeld
not
,
but
rebound
from
the
soft
pack
of
wooll
,
that
gives
place
and
resists
not
.
The
Lightning
passeth
by
slight
and
slender
Objects
,
but
consumes
and
devoures
the
solid
and
well-compact
substances
.
And
yet
,
who
is
he
that
sheweth
forth
this
meekness
and
wisdom
?
But
(
as
is
to
be
seen
in
the
common
jarrings
and
quarrels
of
men
)
the
most
count
it
their
glory
(
and
boast
of
it
afterwards
)
when
their
words
be
fierce
and
more
stinging
then
their
fellowes
,
and
come
out
of
a
furnace
seven
times
hotter
then
his
.
What
(
saith
he
)
did
he
think
I
would
turn
my
face
from
him
or
be
put
down
with
words
?
No
,
I
trow
I
gave
him
the
full
measure
that
he
brought
,
yea
ten
for
it
,
I
spared
him
not
a
whit
.
Loe
how
fools
fome
out
the
froth
of
their
own
shame
.
It
were
indeed
an
honour
for
a
man
to
depart
,
and
say
,
I
see
he
was
not
in
frame
to
be
answered
with
angry
words
,
therefore
I
durst
not
strive
to
out-shoot
the
Devill
(
as
it
were
)
in
his
own
bow
.
That
which
he
thinks
becometh
him
,
I
count
it
my
reproach
,
who
profess
to
fight
against
my
corrupt
nature
.
But
this
is
not
to
be
taken
,
as
though
in
all
things
we
ought
to
yeeld
to
froward
and
peevish
persons
,
but
in
our
own
private
cases
onely
,
and
when
we
lawfully
may
,
but
in
no
cases
or
matters
that
are
contrary
to
Gods
will
,
or
prejudiciall
to
his
honour
.
If
any
rough
,
boisterous
,
proud
spirit
,
be
more
incensed
by
meekness
,
rather
then
overcome
thereby
;
roughness
towards
such
bad
and
base
natures
,
is
more
meet
then
kindness
,
so
a
man
keep
his
measure
,
and
contain
himself
within
the
limits
of
his
calling
,
and
under
colour
of
resisting
sinne
in
another
,
disobey
not
God
,
give
not
liberty
to
his
own
disordered
passions
.
Thus
Elisha
willed
the
Elders
to
answer
Jehorams
servant
.
2
King
.
6.32
.
5.
If
thou
wouldst
work
a
man
to
pensiveness
,
sorrow
for
sin
,
the
fear
of
God
,
take
the
opportunity
that
God
seemeth
to
offer
,
when
he
openeth
the
ear
,
and
mollifyeth
the
heart
by
afflictions
.
Crosses
that
make
the
heart
sad
,
and
cast
it
down
with
heaviness
,
make
way
for
the
entrance
of
godly
sorrow
,
strike
then
for
the
iron
is
hot
.
6.
No
man
ought
to
be
employed
to
any
Office
,
Act
,
or
Exercise
contrary
to
his
natural
passions
or
inclination
.
For
,
by
long
experience
we
learn
,
that
men
be
oftentimes
imployed
to
one
Trade
,
and
never
can
profit
therein
;
contrariwise
,
when
either
they
of
themselves
,
or
others
,
do
change
that
course
to
another
,
whereunto
they
are
inclined
,
they
become
very
excellent
men
.
For
,
if
inclination
be
lacking
,
the
subject
strive
against
the
stream
.
This
rule
may
not
be
understood
so
absolutely
,
but
that
it
admitteth
some
limitation
,
for
some
contrary
inclination
or
passion
,
proceedeth
not
from
defect
of
nature
,
or
inability
of
mind
,
but
from
an
ill
and
vitious
self-will
or
wilfulness
,
and
then
it
were
good
with
sweetness
and
inticements
to
allure
such
a
person
to
follow
that
Science
,
Art
,
or
Trade
,
whereunto
nature
most
inclineth
him
.
Another
exception
is
,
if
the
impediments
of
nature
be
but
small
,
and
the
habiliments
otherwise
great
,
then
the
one
ought
to
over-rule
the
other
;
and
after
a
little
labour
in
overcoming
that
impediment
,
will
follow
a
great
facility
in
the
atchievement
of
the
rest
.
Q.
How
may
the
Affections
be
divided
?
A.
They
may
be
ranked
into
two
kinds
:
Some
embrace
their
Objects
;
as
love
,
joy
,
desire
.
Other
shunne
and
decline
them
;
as
hatred
,
fear
,
&c.
First
,
Touching
the
order
of
passions
in
generation
and
production
,
they
all
acknowledge
love
to
be
their
Fountain
,
Root
,
and
Mother
.
For
those
that
fly
evil
,
presuppose
the
love
of
some
good
,
the
which
that
evil
depriveth
;
as
for
example
,
Who
hateth
death
,
but
he
which
loveth
life
?
Who
feareth
adversity
,
but
he
that
loveth
prosperity
?
And
amongst
them
that
prosecute
good
,
love
proceedeth
:
for
the
passions
of
our
mind
are
not
unlike
the
motions
of
our
bodies
:
for
as
things
naturally
moved
,
have
an
appetite
or
natural
inclination
to
the
place
whereunto
they
are
moved
,
and
rest
therein
:
so
it
is
with
the
affections
,
desire
and
joy
presuppose
love
of
what
we
move
unto
,
or
rejoyce
in
.
This
ordinary
course
keep
passions
:
but
sometimes
this
subordination
is
changed
:
for
,
if
a
man
be
wounded
,
upon
a
suddain
,
the
present
passion
of
grief
and
ire
invade
him
:
and
so
in
many
other
cases
,
by
accident
,
the
foresaid
order
may
be
broken
.
Secondly
,
If
we
discourse
of
those
Passions
with
reside
in
the
sensitive
appetite
,
it
ever
intendeth
pleasure
and
delight
,
because
therewith
nature
is
most
contented
:
from
which
intention
followeth
love
,
hatred
,
ire
and
such
like
.
Nevertheless
,
Vertuous
men
,
whose
passions
are
ruled
by
reason
,
level
at
an
higher
marke
,
and
subordinate
pleasure
to
honesty
,
and
delight
to
Vertue
;
because
(
as
we
say
)
glory
waiteth
on
Vertue
,
as
the
shadow
followeth
the
body
:
even
so
,
unto
good
actions
followeth
a
certain
pleasure
and
sweetness
.
Thirdly
,
If
we
compare
our
passions
in
dignity
or
perfection
,
then
those
wherewith
we
prosecute
good
,
are
more
excellent
then
those
wherewith
we
eschew
ill
:
and
among
these
,
love
holdeth
the
principall
place
,
and
as
a
Queen
in
dignity
preceedeth
the
rest
:
because
that
love
uniteth
the
lover
in
affection
with
the
Object
beloved
,
love
is
the
root
of
all
other
affections
,
love
joyneth
us
in
friendship
with
God
and
man
.
Q.
Wherein
consists
the
sanctified
exercise
of
those
affections
that
embrace
or
prosecute
their
Object
?
A.
In
this
,
that
they
move
to
all
known
good
soundly
,
orderly
,
in
fit
season
,
constantly
at
the
command
and
appointment
of
a
lively
and
wel-planted
Faith
.
Q.
What
Reasons
are
there
to
move
us
to
Affect
that
which
is
good
.
A.
If
we
that
be
Christians
will
expend
what
meanes
we
have
to
do
good
,
and
what
to
do
ill
,
we
shall
find
that
these
be
fewer
in
number
,
and
weaker
in
force
and
efficacy
,
then
the
other
.
We
are
moved
to
do
well
,
First
,
By
the
law
of
nature
imprinted
in
our
hearts
,
like
a
Lanthorne
,
Rom
2
.
1●
,
or
a
Torch
to
direct
us
in
the
darkness
of
the
continuall
night
of
this
miserable
life
.
Secondly
,
We
see
in
every
good
Common-weale
vertuous
men
preferred
,
esteemed
,
and
accounted
of
,
why
then
should
not
credit
and
reputation
nourish
and
augment
vertue
?
Thirdly
,
By
natural
discourse
a
man
may
well
perceive
how
the
Oyl
of
his
carnall
Lamp
daily
consumeth
,
the
natural
heat
vanisheth
,
death
approacheth
;
And
therefore
,
why
should
not
the
vicinity
and
certainty
of
death
cause
him
to
lead
a
vertuous
life
?
Fourthly
,
Nothing
can
have
more
force
to
allure
a
man
to
do
well
,
then
the
peace
and
tranquility
of
the
mind
;
a
quiet
and
serene
conscience
is
a
continuall
Feast
;
this
we
gaine
by
Vertue
,
this
we
loose
by
Vice
.
Fifthly
,
Why
was
Christ
drawn
up
the
Cross
,
but
to
draw
us
to
Vertue
from
Vice
?
Why
was
he
crucified
,
but
to
kill
sinne
?
Why
did
he
rise
again
,
but
to
quicken
us
to
newness
of
life
?
Sixthly
,
The
internall
gifts
of
God
;
the
Armour
of
faith
,
hope
,
and
charity
,
with
graces
and
favours
,
wherewith
the
Holy
Ghost
endueth
our
souls
,
fortifies
us
against
vice
,
and
habilitates
exceedingly
to
vertue
.
Seventhly
,
The
manifold
inspirations
of
God
,
tend
to
no
other
end
,
then
to
perswade
us
to
vertue
,
and
disswade
us
from
vice
.
Eighthly
,
Why
hath
God
provided
so
many
Teachers
and
Preachers
,
but
to
be
so
many
watchmen
over
the
House
of
Israel
,
to
keep
them
from
sinne
,
and
allure
them
unto
godliness
.
Ninthly
,
The
holy
Scriptures
were
written
with
the
finger
of
God
,
as
Registers
of
his
Eternall
Will
,
Letters
of
Love
to
invite
us
to
Vertue
,
and
threatnings
of
ire
,
to
dehort
us
from
Vice
.
Therein
by
more
sure
authority
he
delivereth
unto
us
whatsoever
he
had
written
more
obscurely
in
the
Book
of
nature
,
perswading
,
directing
,
counselling
to
goodness
,
Piety
,
and
Religion
:
disswading
,
diverting
,
threatning
,
and
terrifying
from
vice
,
impiety
and
ungodliness
:
wherefore
one
of
the
chiefest
scopes
for
which
that
Sacred
Volume
was
sent
from
Heaven
,
was
to
make
us
decline
from
evil
,
and
do
good
,
die
to
Old
Adam
,
and
live
to
Christ
,
crucify
sinne
,
and
follow
Vertue
.
Tenthly
,
The
Sacraments
of
the
Church
,
those
Seales
of
the
Covenant
,
and
linkes
wherewith
the
Members
of
Christs
Church
are
United
in
Religion
;
Were
they
not
instituted
for
the
spirituall
refreshing
and
watering
of
our
souls
to
the
increase
of
Vertue
?
Eleventhly
,
God
in
his
infinite
wisdom
and
love
,
hath
given
us
,
not
onely
Teachers
in
words
,
but
also
Actors
in
deeds
;
not
onely
them
that
filled
our
ears
with
godly
perswasions
,
but
also
them
which
represented
Vertue
most
lively
to
our
eyes
,
with
good
examples
and
holy
actions
:
so
were
the
lives
of
Saints
in
all
ages
as
so
many
Starres
,
which
give
us
light
how
to
walk
in
the
darkness
of
this
life
,
and
so
many
spurres
to
prick
us
forward
,
that
we
should
not
linger
in
so
Divine
a
Voyage
.
Their
fervent
charity
reprehendeth
our
lukewarmness
,
their
diligence
in
Gods
service
,
our
negligence
,
their
watching
and
praying
,
our
sluggishness
and
indevotion
.
But
above
all
we
have
the
spotless
example
of
our
Saviour
Christ
for
our
imitation
,
who
most
exactly
fulfilled
whatsoever
was
required
of
him
,
whose
life
is
a
perfect
patterne
and
samplar
of
all
true
holiness
without
the
least
blemish
or
imperfection
.
Twelfthly
,
Those
who
live
in
Christs
true
Catholike
Church
,
by
the
Communion
of
Saints
enjoy
another
mean
to
do
well
,
and
that
is
the
common
prayers
and
supplications
of
the
faithfull
,
which
beate
continually
at
the
gates
of
Gods
mercy
,
and
doubtless
return
not
void
again
.
Thirteenthly
,
Adjoyne
hereunto
the
supernaturall
Providence
of
God
,
which
feedeth
the
Fowles
of
the
ayr
,
and
clotheth
the
Lilies
of
the
field
;
who
being
so
carefull
of
unreasonable
creatures
,
what
shall
we
think
he
doth
to
the
faithfull
?
questionless
,
he
neither
will
sleep
nor
slumber
that
watcheth
the
House
of
Israel
,
he
will
keep
his
servants
as
the
Apple
of
his
eye
,
he
will
give
them
meat
in
due
season
,
he
will
finally
sustaine
their
weakness
,
erect
them
if
they
fall
,
direct
them
if
they
erre
,
succour
them
if
they
want
,
refresh
them
in
the
heats
of
concupiscences
,
mitigate
the
tempests
of
their
temptations
,
moderate
the
waves
of
wicked
occasions
.
Fourteenthly
,
Vertue
of
it self
,
even
naked
,
if
neither
reward
had
been
promised
,
nor
punishment
threatned
,
might
sufficiently
have
moved
us
to
love
her
,
and
follow
her
:
because
her
internall
beauty
,
her
grace
and
excellency
,
her
fruit
and
sweetness
is
such
,
that
her
possession
may
be
thought
a
sufficient
remuneration
.
What
wise
man
doth
not
esteem
goodness
the
greatest
Riches
,
the
best
Treasure
,
the
soundest
credit
?
Philosophers
did
erre
when
they
placed
happiness
in
the
possession
of
moral
vertue
:
but
in
that
error
was
enwrapped
a
truth
,
viz.
that
true
Vertue
was
a
rare
and
precious
Pearle
,
Divinity
,
pure
and
excellent
,
exceeding
all
delights
that
nature
affordeth
,
or
art
inventeth
.
Fifteenthly
,
Unto
all
these
may
be
added
,
the
rare
and
precious
Promises
that
are
made
to
them
that
follow
after
righteousness
.
If
God
had
onely
terrified
us
from
sinne
with
inexplicable
paines
,
every
discreet
man
might
have
had
sufficient
cause
to
abhorre
it
:
but
besides
,
having
invited
us
to
vertue
,
by
promising
ineffable
joyes
.
Who
can
now
excuse
us
?
What
can
we
pretend
?
With
reward
he
pricks
us
forward
,
with
torments
he
draws
us
backward
;
he
bridles
our
wantonness
with
one
,
and
spurres
on
our
slothfulness
with
the
other
.
Q.
Is
it
not
mercenary
and
servile
to
yeeld
obedience
to
God
,
being
moved
with
hope
of
reward
?
A.
It
is
not
:
for
if
the
Lord
be
pleased
by
such
Arguments
and
meanes
to
move
and
perswade
us
to
obedience
,
how
can
it
be
mercenary
or
servile
if
we
be
moved
with
it
?
The
Gospel
,
which
is
called
the
Law
of
Faith
,
was
given
for
our
direction
,
is
the
most
perfect
and
compleat
rule
of
life
.
Joh
.
3.16.18
.
Rom
.
2.7
.
Heb
.
11.26
.
But
the
Gospel
teacheth
plainly
,
that
it
is
lawfull
to
obey
God
in
hope
of
future
reward
.
Q.
Wherein
stands
the
sanctified
Exercise
of
the
Affections
that
decline
or
fly
from
their
Object
?
A.
In
this
that
they
shunne
or
decline
all
evil
soundly
,
orderly
,
constantly
according
to
the
direction
of
Gods
Word
.
Q.
What
Reasons
are
there
to
fly
and
avoid
that
which
is
evil
?
A.
1.
The
remorse
of
conscience
,
which
in
the
very
act
of
sinning
,
keepeth
the
watch
of
our
souls
,
adviseth
us
by
barking
,
that
enemies
are
present
:
and
after
that
we
have
sinned
,
how
the
wall
is
broken
,
and
consequently
opened
to
the
invasion
of
infernall
Thieves
.
2.
The
infamy
and
discredit
which
waiteth
upon
vice
,
for
,
such
aversion
all
men
by
nature
carry
in
their
minds
from
sinne
,
that
no
man
can
esteem
in
his
heart
,
or
love
truly
any
vitious
man
.
3.
All
States
and
Kingdoms
ordered
by
Laws
,
and
governed
by
reason
,
appoint
punishment
for
vices
,
according
to
their
qualities
;
for
what
mean
,
Prisons
,
Stocks
,
Fetters
,
Gives
,
Racks
,
Gallows
,
Hatchets
,
but
to
warn
us
that
their
creation
was
for
sins
extirpation
?
4.
If
there
were
a
Kings
Sonne
of
most
beautifull
countenance
and
divine
aspect
resembling
his
Father
as
much
as
a
Sonne
could
do
;
Who
would
not
judge
this
Prince
both
inhumane
and
mad
,
if
he
would
cut
mangle
,
and
disgrace
his
own
face
with
grisly
wounds
,
and
ugly
formes
?
What
an
injury
were
this
against
his
Father
?
What
an
offence
against
all
his
Parents
?
Even
such
cruelty
use
sinners
to
themselves
and
God
:
because
by
sinning
they
deface
that
lively
Image
of
God
,
according
to
which
they
were
created
and
so
are
injurious
not
onely
to
themselves
,
but
also
to
their
God
,
their
Father
,
their
King
.
5.
Who
spoileth
Gods
Temple
,
is
accounted
irreligious
,
who
prophaneth
his
Church
,
is
thought
sacrilegious
:
and
who
but
he
that
hath
lost
all
sparks
of
piety
,
dare
adventure
to
attempt
so
henious
a
crime
?
Yet
the
Vitious
adventure
and
performe
it
,
they
prophane
their
bodies
and
souls
,
they
sell
them
to
lust
and
wickedness
,
they
expell
the
Holy
Ghost
from
them
,
they
put
him
forth
of
his
just
possession
,
which
he
holdeth
over
them
as
a
Father
by
vertue
,
and
after
by
wicked
deserts
enforce
him
as
a
Judge
,
like
prisoners
,
to
jayle
them
by
Justice
.
6.
The
horrible
punishments
mentioned
in
Scriptues
inflicted
for
sinne
,
even
in
this
life
,
(
if
we
had
grace
)
might
drive
us
from
sin
.
For
,
what
cast
Adam
out
of
Paridise
?
Sinne
.
What
wounded
him
in
nature
,
and
spoiled
him
of
grace
?
Sinne
.
What
drowned
the
World
?
Sinne
.
What
rained
fire
and
brimstone
from
Heaven
upon
those
infamous
Cities
of
Sodome
and
Gomorah
?
Sinne
.
Many
Examples
more
might
be
brought
out
of
the
Old
and
New
Testament
;
as
deaths
of
private
men
and
Princes
,
subversions
of
Armies
,
dispersions
of
Countries
,
mortality
of
thousands
,
famine
,
warres
,
and
plagues
,
captivities
,
and
imprisonments
,
for
no
other
cause
inflicted
then
wickedness
and
sinne
.
But
,
let
us
onely
fix
our
eyes
upon
the
Sonne
of
God
nayled
upon
the
Cross
,
and
we
shall
see
how
sinne
mangled
his
body
and
afflicted
his
soul
;
those
nayls
,
teares
,
streames
of
blood
,
exclamations
,
gall
,
and
paines
,
are
monuments
of
sinne
,
and
memories
of
our
wicked
and
perverse
life
.
7.
Above
all
other
evils
incident
to
an
evil
life
,
of
great
force
to
restrain
our
untoward
affections
from
sin
,
is
the
extream
wrong
we
offer
to
God
by
it
,
transgressing
his
Law
,
perverting
his
order
,
disposition
,
and
providence
,
injureing
his
infinite
goodness
,
which
ought
of
all
creatures
to
be
beloved
,
despising
his
Majesty
,
to
which
as
to
their
last
end
,
all
men
ought
to
direct
their
actions
:
And
finally
,
shewing
our selves
ungratefull
to
his
love
,
the
which
ought
to
be
affected
with
all
submission
,
obedience
and
gratitude
.
8.
What
can
more
deterre
men
from
wickedness
,
then
their
own
private
loss
,
or
move
them
more
to
vertue
then
their
own
private
gaine
?
By
vice
our
souls
are
spoiled
of
their
Riches
,
their
most
precious
Robes
,
and
heavenly
Attyre
;
by
vertue
they
are
apparelled
:
by
vice
they
are
wounded
to
the
very
centre
;
by
vertue
they
are
healed
;
by
vice
they
are
impoverished
,
by
vertue
enriched
;
by
vice
they
are
defiled
,
by
vertue
cleansed
;
by
vice
they
become
dennes
of
Devils
,
by
vertue
seates
of
Glory
.
9.
Sensible
Reasons
want
not
to
draw
us
from
vice
,
no
day
or
houre
passeth
wherein
appeareth
not
some
silent
Sermon
or
real
perswasion
,
to
avoid
sinne
and
follow
goodness
.
Do
we
not
see
daily
men
die
?
Is
not
death
of
the
body
caused
by
the
death
of
the
soul
?
Is
it
not
an
effect
of
Adams
disobedience
?
Whence
proceed
so
many
diseases
,
plagues
,
pestilences
?
What
first
brought
hunger
and
thirst
,
paine
and
weariness
,
sweat
and
labour
?
What
causes
our
daies
to
be
so
short
,
and
full
of
misery
?
nothing
but
sinne
and
disobedience
.
10.
Wicked
men
do
not
onely
by
offences
hurt
themselves
,
and
injure
the
Majesty
of
God
,
but
also
they
abuse
his
gifts
and
benefits
;
like
ungratefull
debtors
,
who
oppugne
their
creditours
with
their
own
goods
.
For
,
the
ungodly
use
that
power
of
soul
God
gave
them
to
love
him
,
to
hate
him
;
that
wit
he
bestowed
upon
them
to
meditate
upon
his
Law
and
Commandements
,
they
pervert
by
thinking
how
to
transgress
them
;
that
heart
he
imparted
to
affect
their
Neighbours
in
pure
love
and
charity
,
that
they
defile
with
malice
and
dishonesty
;
that
tongue
he
lent
them
to
utter
his
praises
,
that
they
blot
with
Oathes
and
Plasphemies
;
those
hands
he
framed
as
flowing
Conduits
to
feed
the
poor
,
those
are
wholly
imploied
to
avarice
and
rapine
;
and
to
be
brief
,
the
soul
and
body
which
ought
to
have
been
kept
in
holiness
and
sanctification
,
they
abuse
to
offend
God
with
sinne
and
prevarication
.
11.
All
cretures
which
God
created
for
the
use
of
man
,
and
as
servants
attended
upon
him
as
their
Master
;
all
they
,
I
say
,
exclaime
against
a
vitious
life
;
they
are
so
many
Trumpets
,
which
cease
not
to
sound
the
abuses
we
offer
them
,
by
offending
their
Maker
.
The
Sunne
giveth
light
,
to
work
works
of
light
,
and
not
to
live
in
the
shadow
of
darkness
;
and
so
of
the
rest
.
12.
The
horrible
paines
of
Hell
thundred
in
holy
Writ
,
the
weeping
and
gnashing
of
teeth
,
the
worme
which
will
gnaw
perpetually
upon
the
very
heart
of
the
soul
,
with
remorse
of
conscience
:
those
inextinguible
flames
of
infernall
Furnaces
;
those
remediless
paines
and
torments
without
hope
of
recovery
,
remission
or
mitigation
;
and
above
all
that
privation
and
loss
of
the
sight
of
the
face
of
God
,
prepared
for
all
those
that
would
serve
him
in
sanctity
and
holiness
of
life
:
all
these
evils
,
certainly
to
be
incurred
,
might
sufficiently
move
any
wise
man
to
look
about
him
,
what
he
doth
,
whether
he
goeth
,
what
reckoning
he
must
make
,
for
these
be
not
May-games
,
but
sacred
truths
registred
in
Scriptures
,
daily
put
in
execution
,
hourely
felt
,
and
of
every
wicked
man
to
be
proved
.
Q.
Is
it
not
servile
to
forego
sinne
for
fear
of
punishment
?
A.
The
Scripture
expresly
commandes
the
faithfull
,
Mat
.
10.28
.
Heb
.
4.1
.
&
2
,
3.
&
10.26
.
to
fear
him
who
is
able
to
cast
soul
and
body
into
Hell
.
In
which
words
is
contained
not
onely
a
description
of
the
person
that
is
to
be
feared
,
but
also
a
reason
,
why
that
person
,
as
a
a
Judge
and
Lord
armed
with
that
power
,
is
to
to
be
feared
;
as
is
manifest
by
the
antithesis
,
fear
not
them
that
can
kill
the
body
,
that
is
,
for
fear
of
that
death
which
they
can
inflict
upon
you
,
do
not
commit
those
things
which
are
acceptable
to
them
,
displeasing
to
God
,
but
do
that
which
is
acceptable
to
God
for
fear
of
eternall
death
,
which
he
can
and
will
inflict
,
if
to
please
men
ye
deny
him
As
long
as
we
live
,
the
Law
of
faith
,
established
or
ratified
with
promises
of
eternall
life
,
and
comminations
of
eternall
death
,
doth
continue
.
But
so
long
as
the
Law
of
faith
continueth
,
so
long
continueth
our
obedience
effected
by
meanes
of
the
threatnings
and
promises
.
For
,
what
arguments
God
useth
to
move
us
,
it
is
not
absurd
for
us
to
be
moved
with
them
.
But
God
is
pleased
to
use
Arguments
drawn
from
comminations
of
eternall
punishment
.
Again
,
the
reason
of
that
positive
obedience
is
one
,
which
is
performed
to
some
Commandement
,
and
that
freely
,
and
willingly
;
another
of
that
,
which
floweth
rather
from
some
motion
or
force
of
nature
,
then
from
the
Commandement
of
another
and
our
choice
and
liberty
.
For
,
that
obedience
is
best
performed
,
which
is
performed
according
to
his
will
,
who
gave
the
Law
.
But
it
is
performed
according
to
his
will
,
when
any
man
performeth
it
moved
with
those
Arguments
,
by
which
the
sovereigne
Commander
would
have
his
Law
to
be
established
.
Nor
is
it
servile
to
be
moved
to
obedience
for
fear
of
eternall
death
,
but
grudgingly
,
unwillingly
,
not
freely
to
performe
some
externall
acts
of
obedience
.
If
a
man
easily
,
freely
,
with
propense
will
,
that
is
,
with
all
his
heart
and
all
his
soul
,
yeeld
obedience
to
the
Commandement
of
his
superiour
,
with
whatsoever
argument
he
be
moved
to
obey
,
he
is
said
to
obey
as
a
Sonne
,
not
as
a
slave
.
Nevertheless
,
the
Child
of
God
is
not
distrustfully
to
fear
falling
into
condemnation
;
but
so
to
fear
it
as
to
be
warned
against
sinne
,
which
leadeth
unto
it
.
He
is
to
fear
it
as
a
thing
which
he
is
assured
to
escape
,
but
so
as
he
must
withall
depart
from
iniquity
.
The
godly
mans
confidence
in
the
Promises
of
mercy
,
is
no
greater
then
his
care
to
walk
in
obedience
;
his
assurance
to
escape
eternall
death
,
is
answerable
to
his
casting
off
the
works
of
darkness
:
so
,
that
fear
of
eternall
wrath
,
as
it
makes
men
fly
from
sinne
,
may
well
stand
with
confident
assurance
of
eternall
happiness
and
finall
perseverance
.
Q.
If
we
have
so
many
meanes
,
so
forcible
,
so
Divine
,
so
continuall
,
so
supernaturall
,
to
serve
God
,
to
follow
Vertue
,
to
fly
Sin
;
What
is
the
reason
that
we
are
so
dull
and
untoward
to
good
,
so
forward
to
evil
,
for
one
that
doth
well
,
thousands
do
ill
?
A.
The
main
cause
is
Original
corruption
,
whereby
we
are
prone
to
evil
,
slow
to
good
.
But
besides
this
,
we
may
adde
these
Reasons
.
1.
The
lack
of
prudent
meditation
.
Men
miscarry
so
often
in
this
perigrination
,
through
the
want
of
good
consideration
:
because
most
of
the
meanes
God
hath
vouchsafed
to
bestow
upon
us
,
require
a
certain
meditation
and
ponderation
.
For
,
they
be
like
hot
coales
,
the
which
you
may
take
in
your
hands
,
and
presently
cast
away
without
burning
,
[
because
all
actions
wel
nigh
require
time
or
space
for
their
operations
]
but
if
you
hold
them
a
while
,
you
shall
feel
their
effects
.
So
it
falleth
forth
in
the
Mysteries
of
our
faith
,
he
that
meditateth
,
burneth
,
he
that
prefunctorily
runneth
over
them
,
scarce
feeleth
their
heat
.
Meditation
bloweth
the
coales
by
consideration
,
whereunto
followeth
the
flame
of
love
and
affection
:
for
otherwise
what
profit
can
we
take
of
the
inconstancy
of
our
lives
,
and
certainty
of
our
deaths
,
of
the
severe
and
infallible
judgment
of
God
,
the
inexplicable
paines
of
Hell
,
the
ineffable
joys
of
Heaven
,
if
we
never
consider
them
?
What
availeth
us
to
have
the
Scriptures
,
that
God
punished
in
this
life
so
many
with
extraordinary
deaths
,
that
by
sinnes
we
are
spoyled
of
grace
,
wounded
in
nature
,
dis-inabled
to
goodness
,
and
incited
to
illness
,
if
we
never
ruminate
them
in
our
minds
,
or
ponder
them
in
our
considerations
?
Questionless
,
it
were
to
swallow
meat
without
chewing
,
which
rather
endamageth
bealth
,
then
restoreth
the
lost
forces
.
The
second
reason
is
ill
education
and
wicked
company
.
Jer
.
13.23
.
As
it
is
impossible
for
the
Ethiopian
to
change
his
skin
,
so
is
it
for
youth
brought
up
licentiously
to
change
their
ill
manners
;
for
use
breedeth
facility
,
facility
confirmeth
nature
,
nature
strongly
inclined
,
can
hardly
be
diverted
from
her
common
course
,
but
followeth
her
vitious
determination
.
Again
,
ill
examples
and
ungodly
conversation
imprinted
in
tender
years
and
weak
souls
,
take
such
root
,
that
hardly
after
they
can
be
supplanted
.
This
we
see
by
experience
,
that
as
those
speak
with
whom
Children
converse
,
purely
,
or
barbarously
,
so
Children
learn
.
Wherefore
holy
Writ
hath
instructed
us
,
that
as
a
man
useth
wise
or
foolish
company
,
Prov.
13.20
.
1
Cor
.
15.33
so
he
shall
become
himself
wise
or
foolish
.
A
man
therefore
being
brought
up
among
wicked
men
,
for
the
most
part
accommodateth
himself
to
their
humours
;
the
reason
is
,
not
onely
,
because
,
as
men
perswade
by
words
,
so
they
do
much
more
by
deeds
,
every
action
being
a
silent
perswasion
,
but
also
for
that
many
examples
,
I
know
not
how
,
come
at
length
,
to
breed
such
impressions
in
men
,
that
even
vices
seem
vertues
.
The
third
reason
is
present
delectation
:
for
that
we
hope
is
future
,
that
pleasure
worldlings
perceive
,
is
present
.
Sensible
pleasure
feedeth
the
corporal
substance
of
senses
,
and
therefore
we
easily
perceive
it
:
but
vertue
affecteth
the
soul
,
not
after
so
palpable
and
gross
manner
,
and
therefore
despise
it
.
Wherefore
mens
souls
,
by
inveterated
customs
used
to
sensuall
and
beastly
delights
,
either
not
believing
,
or
mistrusting
,
or
rather
doubting
of
spirituall
joys
,
they
neglect
,
and
for
the
most
part
care
not
for
them
,
contenting
themselves
with
their
present
estate
,
Psal
.
49.12
,
●0
.
not
looking
any
further
:
and
so
as
beasts
they
live
,
and
as
beasts
they
die
.
For
,
since
they
see
not
by
faith
present
,
those
things
which
we
expect
by
hope
,
or
abhorre
by
fear
,
in
the
mean
time
the
Devill
,
flesh
and
world
,
delighting
them
with
a
present
baite
,
they
neglect
that
they
should
expect
,
and
accept
that
they
find
next
:
not
unlike
to
Children
,
who
preferre
an
Apple
before
their
Inheritance
:
For
,
worldlings
will
be
of
the
surer
side
,
they
think
it
better
to
possess
one
Bird
in
their
hands
,
then
expect
two
in
the
fields
;
to
be
sure
of
a
present
commodity
,
then
to
be
uncertain
of
a
future
gaine
.
Fourthly
,
The
lack
of
preservation
hindereth
our
spirituall
profit
;
because
our
souls
without
prayer
,
meditation
,
the
Sacraments
of
the
Church
,
exercise
of
vertue
,
and
works
of
piety
,
those
balmes
which
God
has
prepared
as
preservatives
,
are
soon
infected
with
vices
,
and
stink
with
sinnes
;
not
unlike
a
dead
body
,
which
for
lack
of
a
living
soul
daily
falleth
away
by
putrefaction
,
looseth
colour
,
temperature
,
all
sweetness
,
and
becometh
gastly
,
loathsome
and
stinking
.
If
we
be
negligent
in
the
meanes
of
grace
,
remiss
in
the
service
of
God
,
inconstant
in
the
pursuit
of
vertue
,
no
marvell
if
vice
grow
,
and
our
appetite
to
vertue
decrease
exceedingly
.
Q.
Let
us
briefly
compare
the
means
of
Vertue
and
the
allurements
to
Vice
,
that
it
may
the
better
appeare
which
are
the
more
forcible
and
weighty
?
A.
1.
The
Devill
by
his
suggestions
allureth
us
to
sinne
.
He
represents
pleasures
with
a
goodly
shew
,
propounds
vertue
as
a
most
bitter
Object
.
His
craft
is
wonderfull
,
his
malice
extream
,
his
experience
long
,
his
forces
mighty
,
his
darts
invisible
.
But
unto
these
inticements
of
Satan
,
we
may
oppose
the
inspirations
of
the
holy
Spirit
,
the
admonitions
of
the
Word
,
the
readiness
of
the
good
Angels
to
further
us
in
the
waies
of
holiness
.
2.
By
evil
examples
we
are
vehemently
inticed
to
vice
and
wickedness
.
But
we
have
the
express
charge
of
God
to
walk
in
holiness
,
which
is
more
to
be
regarded
then
many
examples
of
the
wicked
.
We
have
also
the
examples
of
Christ
and
his
Apostles
,
the
Prophets
and
Saints
daily
preached
,
besides
the
practises
of
many
godly
men
living
amongst
us
,
whom
we
see
,
which
cannot
but
countervaile
the
examples
of
men
,
either
void
of
reason
or
Religion
:
for
,
who
is
he
,
but
either
an
Atheist
or
a
fool
,
who
will
imitate
anothers
vices
contrary
to
law
,
conscience
and
reason
,
onely
because
he
seeth
many
do
so
?
3.
Inconstancy
,
whereby
we
become
wonderfull
various
,
and
fickle
in
our
own
estates
,
exercises
,
and
manner
of
living
,
is
a
great
impediment
to
godliness
.
But
against
this
inconstancy
may
be
opposed
many
meanes
to
goodness
,
of
greater
force
and
efficacy
,
the
which
can
more
constantly
further
us
to
goodness
,
then
inconstancy
can
incite
to
illness
.
Have
we
not
registred
in
holy
Writ
,
and
sounding
alwaies
in
our
ears
,
the
inexplicable
joys
of
Heaven
promised
to
the
godly
,
and
the
terrible
paines
of
Hell
threatned
to
the
ungodly
?
Will
not
the
fear
of
Gods
judgment
,
which
hourely
we
attend
,
enforce
us
to
watch
and
pray
,
lest
we
be
taken
at
unawares
?
May
not
the
incertainty
of
our
deaths
,
move
us
to
a
constancy
in
life
?
Will
not
so
many
warnings
of
Death
,
Judgment
,
Hell
,
Heaven
,
so
often
inculcated
,
sufficiently
stirre
us
up
to
stand
upon
our
ward
?
Cannot
so
many
stayes
of
grace
uphold
and
stay
the
inconstancy
of
nature
?
How
many
are
withholden
from
wickedness
,
onely
through
terrour
of
temporall
judgment
?
and
shall
not
so
many
terrours
countervaile
a
fickle
and
inconstant
inclination
?
where
lieth
the
Anchor
of
hope
,
and
unmoveable
grounds
of
faith
and
charity
?
4.
Sensuall
pleasures
work
strongly
upon
the
nature
of
man
to
draw
it
to
vice
.
But
what
are
all
these
fading
,
transitory
pleasures
?
which
waver
like
wind
,
quickly
cloy
,
sting
like
scorpions
,
give
no
contentment
;
What
are
they
in
comparison
of
that
true
Peace
,
divine
,
solid
,
pure
,
permanent
joy
of
the
Holy
Ghost
,
that
passeth
understanding
,
which
God
bestoweth
upon
them
that
fear
him
?
What
to
that
pleasure
,
comfort
and
contentment
that
issueth
from
vertuous
actions
?
But
most
of
all
,
what
to
the
incomprehensible
joys
of
Heaven
freely
prepared
for
,
and
certainly
expected
of
them
that
follow
righteousness
.
5.
Discontent
with
our
estates
is
no
small
hinderance
to
the
progress
of
vertue
.
But
those
who
attend
indeed
to
serve
God
,
find
a
certain
secret
Manna
,
a
Paridise
of
Consolations
,
which
will
easily
mitigate
the
crosses
and
discontentments
ministred
by
a
nature
ill
inclined
:
for
,
as
God
permitteth
no
evil
to
escape
unpunished
,
so
he
letteth
pass
no
good
unrewarded
;
and
although
this
reward
shall
be
reaped
in
the
Harvest
of
Eternall
life
,
yet
with
a
quiet
conscience
,
the
tranquillity
of
mind
,
an
internall
peace
and
consolation
in
heavenly
affairs
,
he
fully
in
this
life
recompenseth
all
disasters
and
calamities
which
occurre
.
The
crosses
of
this
life
should
drive
us
to
the
practice
of
holiness
:
because
without
godliness
there
is
no
contentment
.
Wealth
cannot
stay
,
riches
cannot
satisfie
the
mind
of
man
;
the
pleasure
of
sinne
is
a
deadly
torment
,
a
continuall
vexation
unto
the
heart
.
What
then
will
quiet
and
content
the
soul
?
Nothing
but
true
piety
and
godliness
.
It
is
good
to
have
the
heart
stayed
,
or
ballaced
as
it
were
,
with
grace
,
Heb
.
13.9
.
not
with
meats
.
That
that
must
keep
the
Ship
stiffe
and
steady
on
the
Sea
,
must
not
be
leavers
and
shores
without
it
,
but
weight
and
ballast
within
it
.
So
,
that
that
must
stay
a
mans
raging
and
ranging
desires
,
must
not
be
the
outward
supporting
of
his
worldly
estate
,
but
the
inward
ballacing
and
setling
of
the
heart
and
mind
;
that
which
Gods
grace
alone
can
do
.
Psal
.
37.16
.
Prov.
15.16
.
And
in
regard
hereof
it
is
that
the
Psalmest
saith
,
that
a
small
matter
to
the
godly
,
is
much
better
then
the
greatest
wealth
and
riches
,
that
the
ungodly
or
mighty
hath
or
can
have
.
It
is
godliness
then
alone
,
that
can
cause
true
contentment
;
and
that
can
cause
true
contentment
alone
.
Godliness
alone
bringeth
man
home
unto
God
,
out
of
whom
true
contentment
cannot
be
had
.
For
,
the
foul
of
man
,
as
it
beareth
the
Image
of
God
,
so
nothing
can
satisfie
it
,
but
he
whose
Image
it
beareth
.
6.
Many
and
great
persecutions
are
raised
against
them
that
exercise
themselves
in
well-doing
,
which
doth
not
a
little
hinder
many
from
the
practice
of
holiness
.
But
against
the
terrors
of
persecution
sundry
encouragments
may
be
opposed
.
First
,
As
he
that
guideth
by
his
providence
the
sterne
of
mens
souls
,
permitteth
them
not
to
be
moyled
with
tentations
above
the
forces
and
abilities
wherewith
they
are
indued
;
so
likewise
,
he
will
not
see
them
so
dejected
with
crosses
,
that
he
will
not
errect
them
with
consolations
.
So
said
he
,
who
well
had
tried
the
passions
of
the
Cross
:
For
as
the
passions
of
Christ
abound
in
us
,
even
so
by
Christ
aboundeth
our
comfort
.
2
Cor
.
1.5
.
Psal
.
93.19
.
Heb
.
12.5
.
Secondly
,
If
we
weigh
that
the
Sunne
setteth
the
same
houre
to
him
that
passed
the
day
in
good
works
,
in
fasting
and
prayer
,
as
to
him
which
viciously
spent
it
in
feasting
and
play
,
we
shall
perceive
how
vain
fancies
,
and
voluble
crosses
vanish
away
as
little
Clouds
before
the
Northerne
winds
.
Thirdly
,
The
troubles
of
this
life
are
nothing
in
comparison
of
the
eternity
of
pleasures
,
provided
and
kept
in
store
for
them
that
with
patience
continue
in
well-doing
.
Worldly
men
will
lay
out
money
before
hand
for
great
advantage
;
And
shall
not
we
adventure
our
goods
,
honour
,
liberty
and
life
in
the
cause
of
God
,
for
an
incorruptible
Crown
of
Glory
?
It
is
the
best
traffick
to
part
with
all
that
we
have
,
even
life
it self
for
Christ
his
sake
:
For
,
they
that
forsake
all
for
the
truth
and
Gospel
,
shall
reape
a
thousand-fold
more
in
this
life
,
and
in
the
world
to
come
Eternall
Glory
.
7.
Negligence
in
serving
God
,
or
seeking
meanes
how
to
come
to
our
end
,
is
a
great
impediment
of
vertue
:
when
matters
of
honor
,
pleasure
or
profit
are
sought
with
double
diligence
.
But
against
this
poyson
we
have
divers
remedies
,
and
cures
of
vertue
to
heale
these
sores
of
vice
.
For
,
consider
but
with
thy self
,
that
notable
Parable
and
palpable
Reason
taught
us
by
Christ
,
and
proved
by
continuall
experience
,
when
the
rich
man
hath
massed
up
his
Treasures
with
hook
and
crook
,
moyling
and
toyling
,
when
he
thinketh
to
enjoy
,
loe
,
a
voice
cometh
,
Thou
fool
,
this
night
shall
they
fetch
thy
soul
from
thee
,
and
then
whose
shall
all
these
things
be
?
And
doubtless
,
if
men
were
wise
,
the
continuall
fear
of
death
might
enforce
them
to
condemn
such
a
drudging
life
.
Besides
,
if
all
creatures
by
the
instinct
of
nature
,
endeavour
so
much
to
winne
their
full
and
compleat
perfection
,
Why
should
we
degenerate
so
farre
from
our
own
nature
,
as
not
to
accomplish
that
we
lack
?
Mark
but
the
Seed
cast
in
to
the
ground
,
how
it
laboureth
to
die
,
after
to
live
,
how
it
fixeth
his
roots
,
pierceth
the
ground
to
enjoy
the
Sunne
and
ayr
,
erecteth
the
stem
,
springs
and
husks
,
issues
the
ear
,
yeelds
with
the
winde
,
and
never
gives
over
till
Corne
be
brought
to
a
full
maturity
.
We
see
how
new
Wines
,
Beer
,
and
all
Liquors
work
,
by
boyling
the
rawer
parts
,
expelling
the
dregs
,
reducing
themselves
to
a
due
temper
,
proportionated
mixture
and
perfection
:
if
these
insensible
creatures
so
industriously
labour
to
come
to
their
end
,
shall
not
we
endeavour
to
atchieve
our
end
,
and
perfection
,
and
felicity
?
If
they
according
to
their
small
ability
imploy
their
naturall
Talents
,
why
should
not
we
endued
with
so
many
graces
,
procure
our
own
spirituall
good
and
welfare
?
All
things
naturally
move
to
their
center
or
place
of
rest
,
and
so
much
the
swifter
,
as
they
come
nearer
unto
it
.
You
cannot
hold
a
stone
in
the
ayr
,
but
it
will
fall
down
,
and
its
motion
will
be
more
speedy
in
the
end
then
in
the
beginning
Heaven
is
the
habitation
and
resting
place
of
the
soul
,
it
cannot
be
quiet
till
it
come
thither
,
from
whence
it
came
.
Rom
.
●3
.
1
And
should
not
we
covet
happiness
and
perfection
with
the
more
earnestness
,
as
we
come
nearer
unto
salvation
?
Why
standeth
God
at
the
doors
of
our
heart
beating
,
but
to
inter
in
?
Why
do
Gods
servants
cry
out
upon
our
negligence
,
but
to
bring
us
to
diligence
?
Apoc
3.20
.
Why
doth
God
punish
many
in
the
prime
of
their
years
,
in
the
fat
of
their
fortune
,
Jer
.
25.34
.
in
the
glory
of
their
prosperity
,
but
to
advertise
us
by
their
examples
of
the
inconstancy
of
this
world
,
and
that
we
might
learn
to
be
wise
by
their
losses
,
to
be
vigilant
and
carefull
by
their
carelessness
.
8.
The
flesh
molesteth
us
in
the
service
of
God
,
with
an
Army
of
unruly
sensuall
passions
,
for
the
most
part
withdrawing
from
goodness
,
and
haling
to
illness
.
They
toss
and
turmoile
our
miserable
souls
,
as
tempests
and
waves
the
Ocean
Sea
,
which
never
standeth
quiet
.
Our
souls
are
puffed
up
with
self-love
,
shaken
with
fear
,
now
flowing
with
concupiscences
and
desires
,
and
presently
ebbing
with
desperation
and
sadness
:
joy
altereth
the
mind
,
and
ire
tyrannizeth
and
consumeth
both
body
and
mind
.
Against
the
garboile
of
these
tumultuous
passions
,
we
may
oppose
the
barking
,
biting
and
gnawing
of
a
wounded
conscience
,
which
waiteth
continually
upon
inordinate
passions
.
Also
we
may
oppose
the
Law
of
nature
,
the
brevity
of
all
pleasures
;
for
no
passion
can
long
content
the
mind
,
but
even
a
gust
of
pleasure
gulleth
the
soul
,
and
so
cloyeth
it
,
that
the
very
dainties
seem
loathsome
.
Hereunto
may
be
added
,
the
infamy
and
disgrace
,
which
commonly
accompanieth
exorbitant
passions
.
What
gaine
we
by
fulfilling
passions
and
giving
way
to
lusts
?
When
the
account
is
cast
,
nothing
is
gotten
but
this
,
that
we
have
changed
our
condition
,
and
are
become
bruitish
.
The
beasts
of
the
field
enjoy
sensuall
delights
in
common
with
man
;
and
if
we
hunt
after
none
but
these
,
be
contented
to
loose
spirituall
comforts
to
possess
them
,
do
we
not
make
our selves
worse
then
bruitcreatures
,
in
that
we
degenerate
from
our
kind
,
and
conforme
unto
them
?
Lastly
,
Passions
are
set
in
subjection
to
the
will
,
which
is
the
commander
of
the
outward
man
,
that
they
cannot
draw
us
to
evil
,
unless
we
yeeld
unto
them
.
They
may
stirre
and
rebell
against
reason
,
but
cannot
prevaile
to
the
committing
of
evil
,
if
the
will
consent
not
.
9.
The
many
occasions
offer'd
daily
to
do
ill
,
the
great
readiness
of
matter
and
favourers
thereof
,
are
main
impediments
of
vertue
,
furtherances
of
vice
.
The
world
is
full
of
allurements
,
the
occasions
of
sinne
are
ever
at
hand
,
and
multitudes
are
ready
to
tempt
and
perswade
unto
wickedness
.
But
if
the
matter
be
well
weighed
,
we
have
many
motives
and
means
to
do
good
,
more
then
occasions
to
do
ill
,
as
appears
by
that
which
hath
been
said
before
.
Compare
the
occasions
of
sinne
,
with
the
causes
and
reasons
why
thou
shouldst
eschew
evil
,
and
follow
that
which
is
good
,
to
wit
,
the
Law
of
God
,
the
light
of
nature
,
the
peace
of
conscience
,
the
joys
of
Heaven
,
the
torments
of
Hell
,
the
manifold
blessings
that
accompany
well-doing
,
the
sundry
crosses
,
afflictions
,
evils
,
disgraces
that
pursue
the
sinner
and
ungodly
,
and
upon
little
consideration
it
will
be
most
evident
,
that
the
means
of
good
are
most
weighty
and
forcible
.
There
be
many
that
perswade
to
evil
,
some
,
though
few
in
comparison
that
counsell
to
good
:
but
the
advice
of
one
that
teacheth
or
informeth
what
is
just
and
upright
,
is
to
be
preferred
before
the
suggestions
of
many
thousands
that
would
allure
to
evil
:
for
,
the
force
of
perswasion
depends
upon
the
truth
and
soundness
of
reasons
alledged
,
not
the
multitude
of
voices
:
But
truth
favours
them
,
that
undertake
the
maintenance
of
piety
,
and
exhort
others
to
the
practice
of
it
;
they
use
deceit
that
would
allure
unto
sinne
.
What
?
Prov.
24.24
.
that
the
works
of
darkness
bring
infamy
and
disgrace
,
even
in
the
judgment
of
them
that
sollicit
unto
it
.
The
inciters
unto
sinne
,
cannot
but
disregard
them
,
that
consent
unto
their
counsell
.
Q
What
are
the
kinds
of
Affections
?
A.
Of
affections
some
are
Intellectuall
,
others
Sensuall
.
That
there
are
some
affections
in
the
highest
,
and
chiefest
part
of
the
soul
,
cannot
be
doubted
:
For
,
to
God
the
Scriptures
ascribe
love
,
hate
,
ire
,
zeal
,
who
cannot
be
subject
to
any
sensitive
aberrations
.
And
therefore
,
as
in
him
they
are
perfections
,
and
we
are
commanded
,
and
may
imitate
him
in
them
,
there
is
no
reason
why
they
should
be
denied
unto
us
,
in
such
sort
as
they
be
perfect
,
and
that
is
principally
in
the
intellectuall
power
of
the
soul
.
Besides
,
we
know
most
certainly
,
that
our
sensitive
appetite
cannot
love
,
hate
,
fear
,
hope
,
&c.
but
what
by
imagination
or
sensitive
apprehension
may
be
conceived
:
for
,
we
may
love
an
ill
thing
,
but
we
cannot
love
an
unknown
thing
.
Now
experience
teacheth
us
that
men
do
fear
the
judgments
of
God
,
they
love
him
,
and
hope
in
him
,
they
hate
sinne
,
and
exercise
many
notable
affections
which
reason
prescribeth
,
and
whereunto
the
sensitive
apprehension
ascendeth
not
.
Finally
,
as
our
wit
understandeth
whatsoever
our
senses
perceive
,
even
so
our
will
may
affect
whatsoever
our
passions
do
follow
:
for
,
as
the
object
of
the
wit
is
all
truth
,
real
or
apparent
,
so
the
object
of
our
will
is
all
goodness
indeed
,
or
carrying
the
gloss
thereof
.
But
these
affections
which
reside
in
the
reasonable
part
or
power
of
the
soul
,
differ
much
in
nature
and
quality
from
those
that
inhabite
the
inferiour
parts
of
the
soul
:
because
,
these
being
bred
and
born
in
the
highest
part
of
the
soul
,
are
immateriall
,
spirituall
,
independant
of
any
corporall
subject
,
but
those
of
the
sensitive
appetite
are
materiall
,
corporall
,
and
depending
upon
some
bodily
instruments
.
Q.
How
may
it
appear
that
these
passions
,
specially
the
sensitive
,
are
not
to
be
abandoned
,
but
onely
moderated
according
to
the
Rule
of
reason
and
faith
?
A.
1.
Vertue
never
ruines
that
which
is
wholly
conformable
to
reason
.
But
what
is
more
reasonable
then
to
see
a
man
moved
with
pity
and
compassion
of
his
like
,
of
his
friends
,
or
of
his
kinsman
?
What
inhumanity
were
it
for
a
Mother
to
see
her
Child
in
the
throat
of
wild
a
Beast
,
or
exposed
to
Ship-wrack
,
or
broken
upon
a
Wheele
,
or
torn
in
pieces
by
tortures
,
or
only
sick
of
some
violent
infirmity
,
and
not
to
have
her
soul
sensible
of
grief
?
Would
we
that
a
vertuous
man
should
not
be
touched
with
indignation
to
see
crimes
honoured
,
and
the
wicked
advanced
to
the
height
of
dignities
?
These
motions
being
so
just
,
were
it
not
a
great
cruelty
to
seek
to
suppress
them
,
as
it
were
,
in
despight
of
nature
?
2.
To
apprehend
evil
,
to
fear
punishments
,
to
attend
recompences
with
joy
,
to
long
after
Promises
,
are
they
not
so
many
incouragements
to
piety
,
temperance
,
and
other
vertuous
actions
?
Who
is
it
then
,
that
will
blame
so
commendable
a
thing
?
Nay
,
is
it
not
to
quench
the
fruits
of
vertue
,
and
to
deny
it
the
content
which
is
due
unto
it
,
in
enting
off
thus
generally
all
passions
?
For
,
who
knoweth
not
,
that
she
doth
usually
plant
in
the
souls
of
men
an
ardent
love
of
the
goodly
fruits
which
she
produceth
?
What
just
man
but
feels
a
certain
pleasure
and
sweetness
in
the
effects
of
justice
?
What
sober
man
but
receives
content
in
the
actions
of
sobriety
?
3.
Who
doth
not
know
but
the
passions
of
our
souls
are
the
objects
of
many
excellent
vertues
,
which
do
moderate
them
,
and
reduce
them
unto
reason
,
when
they
seek
to
fly
out
?
Fortitude
is
nothing
but
a
mediocrity
betwixt
fear
and
hardiness
:
That
is
to
say
,
it
is
nothing
but
a
vertue
by
meanes
whereof
we
do
moderate
our
exceeding
fear
,
and
our
immoderate
boldness
.
The
like
may
be
said
of
courage
,
patience
,
perseverance
,
modesty
,
honesty
,
temperance
,
and
divers
others
.
4.
The
sensitive
appetite
is
a
present
of
nature
,
which
God
hath
freely
bestowed
upon
us
:
but
vertue
never
destroyes
nature
,
but
adds
unto
it
the
perfection
which
it
wants
.
It
must
then
suffer
the
sensitive
appetite
to
act
according
to
his
inclination
,
yet
moderating
his
motions
,
and
restraining
them
under
the
Laws
of
reason
.
For
,
as
health
doth
not
consist
in
the
ruine
of
contrary
qualities
which
are
found
in
man
,
but
in
the
temperature
which
a
good
constitution
gives
them
:
And
,
as
to
make
a
perfect
musique
,
we
must
not
take
away
the
diversity
of
Tunes
,
but
reduce
them
to
a
good
accord
to
make
the
Harmony
perfect
;
so
the
strivings
of
vertue
consist
not
wholly
to
root
all
naturall
Passions
out
of
the
soul
,
but
to
moderate
and
governe
them
by
the
Rule
of
reason
.
5.
Passions
,
if
they
grow
inordinate
,
be
infirmities
of
the
soul
:
but
if
they
submit
to
reason
and
the
Laws
of
faith
,
they
are
instruments
and
objects
of
vertue
,
the
armes
of
reason
,
and
as
it
were
lively
sparks
which
inflame
desires
in
our
souls
.
CHAP.
III
.
Wherein
the
holy
Exercise
of
Love
consists
,
and
why
it
is
to
be
rightly
ordered
.
The
Means
or
Motives
whereby
Love
may
be
stirred
up
.
What
those
Exercises
of
Love
are
that
must
be
shunned
.
Of
the
Marks
or
Signes
of
Love
.
Question
,
LEt
us
now
come
to
the
sanctified
use
of
some
Affections
in
particular
,
and
first
to
begin
with
Love
,
which
is
the
prime
and
chief
Affection
Intellectuall
or
Sensuall
:
wherein
standeth
the
holy
exercise
of
it
?
A.
In
that
it
followeth
the
Motions
of
faith
,
and
being
ruled
by
the
light
of
truth
,
doth
imbrace
all
good
soundly
,
constantly
,
and
in
an
uniforme
order
according
to
the
Law
of
God
.
Q.
Why
is
Love
to
be
rightly
ordered
?
A.
1.
When
this
Passion
contains
it self
within
the
bounds
of
honesty
,
it
is
a
lively
Spring
and
Fountain
of
all
good
things
in
the
life
of
man
.
But
when
like
a
wild
and
untamed
beast
it
exceeds
the
bounds
of
reason
and
limits
of
truth
,
there
is
no
misery
which
it
brings
not
into
the
world
,
nor
any
disorder
which
it
causeth
not
in
our
lives
.
It
is
as
it
were
a
fatall
Source
,
from
whence
flow
all
kinds
of
horror
,
uncleanness
,
adulteries
,
incests
,
sacriledges
,
quarrels
,
warres
,
treasons
,
murders
,
parricides
,
cruelties
,
and
violences
:
besides
,
the
particular
torments
it
gives
unto
the
souls
of
such
as
give
themselves
to
be
surprized
;
filling
them
with
envies
,
jealousies
,
cares
,
terrors
,
yea
and
madness
;
drawing
them
many
times
to
despair
,
and
to
do
things
whereat
Heaven
and
Earth
blush
and
are
ashamed
.
2.
Love
prescribes
a
Law
to
our
other
desires
,
and
to
all
our
other
passions
;
so
,
as
we
may
terme
it
the
Key
and
beginning
of
our
thoughts
,
of
our
words
,
of
our
actions
,
and
of
whatsoever
we
do
in
this
life
:
So
it
makes
the
first
impression
in
our
souls
,
where
it
excites
the
desire
of
that
which
we
resolve
to
pursue
;
and
then
it
fortifies
this
desire
by
hope
,
which
inflames
us
to
the
pursuite
of
that
we
desire
;
and
if
there
appear
any
difficulty
,
it
hath
no
rest
,
untill
it
hath
vanquished
and
surmounted
all
lets
,
wherein
she
settles
her
contentment
and
rest
.
3.
Love
hath
an
uniting
vertue
,
by
meanes
whereof
it
causeth
him
that
loveth
to
aspire
to
unite
himself
to
the
thing
beloved
.
They
which
love
,
said
Aristophanes
,
would
passionately
desire
to
be
transformed
,
and
changed
one
into
another
,
and
of
two
bodies
to
become
one
.
But
for
that
,
this
transformation
cannot
be
without
the
destruction
of
their
being
,
they
strive
to
recompense
this
defect
,
by
a
civil
and
honest
union
,
which
tends
not
to
the
ruine
of
their
nature
,
but
contents
their
affections
;
that
is
to
say
,
they
converse
continually
together
,
entertain
their
passions
,
and
are
as
little
absent
as
may
be
one
from
another
.
Moreover
,
they
have
the
same
thoughts
,
the
same
desires
,
the
same
affections
,
the
same
wils
,
the
same
delights
,
and
the
same
distasts
,
and
seem
to
be
but
one
soul
in
two
bodies
.
So
,
as
that
which
is
pleasing
to
him
that
loveth
,
is
in
like
manner
to
the
party
beloved
,
what
he
affects
the
other
embraceth
;
and
what
he
rejects
the
other
flies
,
and
doth
abhorre
.
So
,
as
their
wils
being
thus
strictly
united
,
all
their
actions
and
carriages
conspire
to
the
same
end
,
and
propound
unto
themselves
the
same
Object
.
For
,
Love
is
a
desire
to
enjoy
the
good
we
propound
unto
our selves
,
as
proper
for
our
content
,
and
capable
to
make
us
in
some
sort
better
by
the
fruition
.
But
this
enjoying
and
participation
cannot
be
effected
but
by
uniting
the
Object
to
our
affection
,
which
is
the
same
good
we
propound
unto
our selves
,
wherefore
it
is
the
essence
of
Love
that
it
produceth
this
Union
.
4.
Love
causeth
the
soul
of
him
that
loveth
,
to
be
more
where
it
loves
,
then
where
it
lives
.
The
reason
is
;
for
,
that
the
souls
of
such
as
love
,
are
perpetually
attentive
to
contemplate
the
Image
of
that
they
love
,
and
have
no
other
thought
nor
greater
pleasure
then
that
they
receive
by
this
sweet
entertainment
:
By
reason
whereof
the
soul
making
shew
of
a
more
exact
presence
,
where
it
doth
most
frequently
work
,
it
followes
thereby
that
it
is
more
with
the
party
beloved
,
then
in
its
own
body
.
For
these
Reasons
it
followeth
,
that
Love
(
if
it
be
not
rightly
ordered
)
will
draw
the
heart
to
vanity
:
but
being
truly
directed
,
doth
most
sweetly
linke
and
unite
the
soul
unto
God
.
If
Love
be
not
set
upon
God
as
it
ought
,
we
must
necessarily
stand
guilty
of
spirituall
adultery
,
because
the
heart
is
withdrawn
from
the
chief
good
by
some
carnall
or
base
pleasure
.
Q.
What
are
the
Meanes
or
Motives
whereby
Love
may
be
stirred
up
in
us
?
A.
The
Meanes
or
Motives
to
stirre
up
Love
are
many
,
as
we
will
shew
in
one
particular
Branch
,
sc
,
the
Love
of
God
,
which
may
be
applied
to
other
things
,
as
occasion
is
offered
.
Parentage
.
1.
We
love
our
Parents
as
Authors
of
our
being
,
and
imparters
of
life
,
and
this
without
Teacher
by
nature
we
are
instructed
.
But
there
is
a
very
small
spark
of
Paternity
in
our
Progenitors
,
compared
to
God
.
He
gave
them
bodies
,
being
and
life
to
be
Parents
;
he
preserved
,
conserved
and
enabled
them
:
he
created
our
souls
alone
,
wherein
they
neither
had
part
nor
action
;
he
formed
our
bodies
,
when
they
never
minded
us
;
he
kept
us
day
and
night
,
when
they
never
remembred
us
;
yea
,
when
both
they
and
we
were
fast
asleep
,
his
watchfull
eye
waked
over
both
them
and
us
.
Benevolence
.
2.
In
the
Progress
of
our
tender
years
,
we
love
them
who
bestow
favours
and
benefits
upon
us
.
But
if
we
consider
the
meat
we
eat
,
the
cloths
we
wear
,
the
ayr
we
breath
,
the
senses
we
use
,
the
life
we
enjoy
,
the
wit
wherewith
we
reason
,
the
will
wherewith
we
affect
,
all
are
Gods
daily
gifts
,
hourely
,
momently
;
yea
,
instantly
by
his
provident
hand
upheld
and
maintained
.
Of
all
Benefactors
he
is
the
best
,
and
worthily
deserves
to
be
loved
most
.
In
every
instant
we
wholly
in
body
and
soul
,
life
and
being
,
depend
upon
him
and
in
every
instant
,
if
it
were
possible
,
we
should
consecrate
our selves
intirely
,
with
most
gratefull
recognition
and
remonstrance
of
his
benefits
bestowed
upon
us
.
Exce●lency
.
3.
The
excellency
and
worth
of
men
famous
for
courage
,
justice
,
wisdom
,
or
piety
,
enforceth
a
reverent
affection
towards
them
,
and
men
count
it
an
honour
to
be
admitted
into
society
with
them
.
But
,
what
is
the
worthiness
of
man
,
compared
with
infinite
surpassing
Glory
and
Perfection
of
God
?
What
hath
their
power
to
do
with
his
omnipotency
?
Their
base
excellency
with
his
supream
Majesty
?
Their
prudence
,
policy
,
stratagems
,
with
his
infinite
Wisdom
,
and
incomprehensible
Counsels
?
As
the
high
pitch
of
mans
preheminency
is
vile
vassaladge
compared
to
the
sovereignty
and
blessedness
of
God
,
so
his
love
should
disdain
not
onely
to
be
equalled
,
but
also
conferred
with
theirs
.
Beauty
.
4.
Many
men
are
ravished
with
beauty
,
in
such
sort
that
their
hearts
are
more
present
in
thoughts
and
desires
with
such
bodies
as
they
liked
and
loved
,
then
with
that
body
wherein
they
sojourned
and
lived
.
But
that
beauty
of
the
Lord
transcendeth
this
gross
,
terrene
,
massie
,
corruptible
beauty
,
more
then
all
the
world
,
the
least
graine
of
sand
which
lyeth
upon
the
Ocean
shore
.
For
,
his
harmony
,
consort
,
and
proportion
,
springeth
from
the
admirable
Union
of
all
his
Perfections
.
The
beauty
of
any
or
all
the
creatures
is
infinite
,
as
they
are
of
limited
essence
;
Of
God
most
finite
,
as
he
is
boundless
in
himself
.
5.
Bounty
,
Bounty
.
humility
and
goodness
,
are
principall
Motives
of
love
.
All
Beasts
,
though
reasonless
,
yet
in
love
,
follow
this
generall
instinct
and
inclination
of
reason
,
imprinted
in
their
hearts
with
the
indeleble
Characters
of
Divine
Providence
,
to
affect
nothing
but
that
in
some
sort
concerneth
their
good
.
But
God
is
good
of
himself
,
essentially
,
without
list
or
limit
,
all
things
else
by
limitation
and
participation
.
An
Angel
hath
goodness
,
and
therefore
is
amiable
,
yet
he
is
but
a
drop
distilled
from
God
,
in
that
quantity
,
degree
,
and
measure
his
wisdom
prescribed
,
and
his
limited
nature
required
.
As
God
is
good
in
himself
,
so
is
he
to
his
creatures
.
The
Lord
is
good
to
them
that
fear
him
,
to
them
that
hope
in
his
mercy
.
How
good
is
the
God
of
Israel
to
them
that
be
pure
in
heart
?
How
bountifull
and
humble
,
that
he
disdaines
not
the
signification
of
our
affection
towards
him
?
Nay
,
his
goodness
reacheth
to
all
things
that
he
hath
made
.
What
man
ever
lived
and
enjoyed
not
the
heat
and
light
of
this
visible
Sunne
?
Or
who
ever
lived
or
continued
life
,
but
by
the
beames
of
God
his
invisible
bounty
?
6.
Beasts
and
men
are
carried
with
an
unsatiable
desire
of
delight
,
Delight
.
as
daily
experience
testifies
.
But
God
is
the
Paradise
of
pleasure
,
the
delight
of
delights
.
In
his
presence
there
is
fulness
of
joy
for
evermore
.
Nor
are
all
the
Treasures
of
spirituall
,
honest
,
vertuous
,
supernaturall
,
divine
pleasures
reserved
for
the
Saints
in
Heaven
:
but
even
in
this
barren
wilderness
,
in
this
troublesome
world
,
God
refresheth
his
servants
with
spirituall
Manna
and
sweet
streams
of
Consolation
.
For
,
what
are
those
admirable
comforts
which
the
faithfull
feel
in
the
inundation
of
their
adversities
,
endured
for
the
truth
,
but
as
Rivers
of
water
in
a
drie
ground
?
What
signifie
those
secret
joys
,
which
proceed
from
a
good
conscience
grounded
upon
a
confident
hope
of
future
salvation
,
but
those
great
clusters
of
Grapes
shewed
unto
them
,
in
signe
of
the
fertility
of
the
future
Land
of
Promise
?
What
else
can
the
sweetness
of
fervent
Prayers
prognosticate
,
but
the
infinite
suavity
and
happy
contentation
,
which
once
fervent
believing
Lovers
shall
enjoy
in
blessed
fellowship
and
communion
with
God
?
7.
All
men
love
Profit
,
Profit
.
and
that
best
which
they
judge
most
profitable
.
But
God
is
the
inexhausted
Treasure
of
all
goodness
,
the
end
of
all
profits
and
commodities
.
Who
doth
not
know
the
innumerable
meanes
and
helps
he
daily
receiveth
from
God
,
to
conserve
nature
,
and
further
grace
,
but
he
that
neither
knowes
God
,
nor
himself
?
God
is
the
root
,
fountain
,
and
origin
of
all
creatures
,
profitable
in
all
,
by
all
,
and
above
all
.
In
the
spirituall
life
of
our
souls
,
the
Sacraments
are
meanes
of
grace
,
holy
inspirations
helps
to
godliness
,
the
Word
a
Medicine
for
Ghostly
Maladies
,
crosses
and
afflictions
meanes
for
amendment
.
8.
Vertue
and
honesty
Honesty
.
causeth
solid
friendship
,
love
and
amity
.
But
if
vertue
and
vertuous
men
ought
to
be
loved
and
esteemed
;
what
love
is
due
to
God
,
the
supream
Perfection
of
all
goodness
,
Dignity
and
Majesty
:
which
are
as
farre
above
the
pitch
of
all
excellent
vertues
,
heroicall
,
supernaturall
,
or
theologicall
,
and
infinitely
more
,
then
the
chiefest
vertues
,
surmount
the
baddest
vices
.
All
men
by
nature
are
sinners
:
but
God
is
spotless
,
as
farre
from
all
sinne
,
as
incomprehensible
wisdom
from
ignorance
,
and
infinite
goodness
from
malice
.
9.
The
Diamond
formeth
and
fashioneth
the
Diamond
,
and
Love
Love
:
formeth
and
fashioneth
Love
.
Fire
converteth
fewel
into
fire
,
and
fewel
converted
encreaseth
fire
:
Love
causeth
Love
,
and
the
beloved
reloving
,
augmenteth
the
Original
Love
.
What
wrong
shall
we
offer
to
God
,
if
we
love
him
not
,
who
hath
loved
us
first
?
It
is
of
his
Love
that
we
live
,
that
we
are
preserved
;
It
is
of
Love
,
that
we
are
redeemed
from
death
,
adopted
to
be
his
Sonnes
.
Great
is
thy
Love
,
O
God
,
to
men
in
this
life
:
for
here
thou
dost
not
onely
affect
them
,
poure
out
thy
benefits
upon
them
,
distill
thy
graces
into
their
hearts
,
and
a
thousand
waies
externally
and
internally
work
their
salvation
:
but
also
that
which
surpasseth
all
,
it
seemeth
thy
will
and
power
are
at
the
command
,
or
rather
ready
to
obey
the
desires
of
thy
faithfull
servants
.
And
if
in
this
life
,
such
be
the
puissance
of
Love
,
what
shall
we
conceive
of
that
Love
,
wherewith
the
Saints
in
Glory
are
affected
and
embraced
?
It
passeth
all
that
heart
can
conceive
,
or
tongue
express
.
Union
.
10.
Union
breedeth
Love
;
and
the
stricter
this
Union
is
,
the
stricter
affection
it
engendreth
.
But
every
Christian
is
most
strictly
united
unto
God
,
and
soundly
renewed
after
his
Image
.
Agreeableness
11.
The
Lord
is
the
onely
fit
Object
of
absolute
Love
,
and
hath
the
most
agreeableness
with
a
reasonable
nature
.
For
,
he
is
the
prime
Truth
in
being
and
speaking
,
and
infinite
in
both
;
the
chief
good
,
the
only
Object
of
compleat
contentation
.
Who
can
explicate
the
admirable
proportion
,
conveniency
,
and
agreeableness
betwixt
his
mercies
and
our
miseries
,
his
riches
and
our
poverty
;
his
abilities
to
perfect
us
,
and
our
indignities
to
be
perfected
;
his
patience
and
long-suffering
to
support
injuries
,
and
our
perversness
to
commit
offences
?
Necessity
.
12.
Pleasant
Arts
,
delightfull
creatures
,
complementall
Ornaments
be
greatly
loved
and
liked
;
necessary
Trades
,
Creatures
,
and
Parts
much
more
:
because
every
one
first
loveth
himself
,
and
then
all
those
meanes
,
which
in
some
sort
concerne
the
being
or
conservation
of
himself
,
among
which
those
that
are
most
necessary
have
preheminence
.
But
in
all
things
we
have
dependance
upon
God
,
whose
aide
is
as
necessary
to
the
preservation
of
our
being
,
as
to
the
first
imparting
of
it
.
If
he
uphold
not
the
weak
Pillars
of
our
bodies
,
they
presently
fall
and
come
to
nothing
:
such
and
so
extream
is
their
feebleness
,
that
no
hand
,
but
his
Almighty
is
able
to
sustain
them
.
What
way
can
we
walk
,
what
sense
can
we
use
,
what
work
can
we
work
,
what
word
can
we
speak
,
what
thought
can
we
think
,
what
wish
can
we
will
,
if
he
guide
not
our
feet
,
concurre
not
with
our
senses
,
work
not
with
our
hands
,
direct
not
our
tongues
,
manage
not
our
wit
,
move
not
our
will
?
Pardoning
wrongs
.
13.
The
passing
by
and
pardoning
of
injuries
without
intendment
or
meditation
of
reveng
,
doth
much
ravish
and
affect
the
heart
.
Herein
none
is
to
be
compared
unto
our
God
,
who
freely
pardoneth
iniquity
,
transgression
and
sinne
.
Who
can
recount
the
wrongs
that
are
done
unto
his
Highness
every
day
,
by
disobedience
to
his
Commandements
,
contempt
of
his
mercy
,
abuse
of
his
long-suffering
?
And
yet
no
sooner
do
we
cry
,
I
have
sinned
,
but
he
forgiveth
our
transgressions
;
with
invincible
patience
he
expecteth
our
repentance
,
and
by
internall
favours
and
externall
benefits
cherishes
us
,
as
though
he
were
not
offended
.
Deliverance
.
14.
Our
affections
are
strong
to
them
that
have
delivered
us
out
of
danger
,
and
stand
to
us
in
the
times
of
trouble
and
distress
,
and
have
suffered
many
wrongs
,
injuries
,
disgraces
for
us
.
In
this
respect
we
owe
unto
God
,
he
may
challenge
from
us
the
most
tender
love
.
What
paines
hath
Christ
suffered
in
soul
and
body
,
to
rid
us
from
eternall
torment
of
soul
and
body
deserved
by
sinne
?
Manner
of
giving
.
15.
The
manner
of
giving
gifts
or
bestowing
favours
do
much
augment
love
;
which
are
to
be
considered
in
respect
of
the
giver
,
if
he
be
great
and
excellent
,
a
stranger
,
our
friend
,
an
enemy
;
in
respect
of
the
gift
,
if
exceeding
great
in
it self
,
if
marvellous
dear
to
the
giver
,
if
common
to
many
:
in
respect
of
the
receiver
,
if
it
tend
to
his
great
good
,
or
riddance
from
some
great
evil
,
if
in
giving
he
be
singled
from
the
rest
;
in
respect
of
the
manner
of
giving
,
If
with
alacrity
,
if
without
suite
or
request
,
if
with
vehement
affection
,
if
without
interest
,
if
with
the
danger
and
damage
of
the
giver
.
Most
of
these
circumstances
may
be
observed
in
the
gifts
,
which
God
vouchsafeth
,
specially
in
that
Gift
of
Gifts
,
Christ
Jesus
,
his
onely
begotten
Sonne
,
whom
he
gave
to
die
for
us
.
Q.
What
are
the
Exercises
of
Love
that
must
be
shunned
?
A.
1.
Blind
Love
,
when
vain
devises
and
conceits
are
affected
contrary
to
the
direction
,
or
at
least
without
the
warrant
of
the
Word
.
This
affection
is
ill
guided
,
because
it
is
not
led
by
truth
;
and
wrong
placed
,
because
the
thing
beloved
can
give
no
ease
,
Isa
.
55.2
.
bring
no
profit
to
the
soul
Why
do
ye
lay
out
your
money
for
that
which
is
no
Bread
?
2.
Carnall
Love
,
when
wealth
,
health
,
honour
,
pleasure
,
friendship
,
ease
and
life
are
more
affected
then
honesty
,
vertue
,
piety
,
and
the
favour
of
God
.
To
which
heads
must
be
referred
,
the
corrupt
affection
of
them
who
will
not
adventure
the
loss
of
their
friends
,
favour
and
good-will
,
to
performe
some
necessary
duty
unto
their
souls
.
1
Tim
.
6.10
.
The
love
of
money
[
and
so
of
pleasure
]
is
the
root
of
all
evil
.
They
that
love
earthly
things
in
this
sort
,
do
neither
Love
God
soundly
,
nor
are
beloved
of
him
.
1
Joh
.
2.15
.
Luk
.
17.3
.
Psal
.
141.5
.
Prov.
9.8
.
Psal
.
52.3
,
4.
Prov.
1.22
.
Psal
.
58.2
.
Lev
.
19.17
.
3.
The
Love
of
sinne
is
a
notorious
abuse
of
that
affection
.
The
mind
erreth
,
when
it
is
deluded
with
falshood
;
the
heart
is
perverted
,
when
it
embraceth
evil
for
good
.
Sinne
deformeth
,
corrupteth
,
troubleth
the
soul
:
but
all
good
desires
tend
to
the
good
and
perfection
of
it
in
some
kind
.
It
is
a
sign
we
love
not
our
Neighbour
,
when
we
suffer
sinne
to
rest
upon
him
.
4.
Love
not
uniforme
or
disordered
,
when
the
least
duties
are
earnestly
affected
,
but
not
the
greater
with
answerable
vehemency
and
freeness
of
spirit
.
Love
is
mishapen
,
if
it
be
not
proportionable
to
the
excellency
of
her
Object
.
5.
Partiall
Love
,
[
which
argueth
more
indulgence
to
the
corrupt
disposition
of
heart
,
then
power
of
grace
,
]
when
such
duties
are
affected
,
as
cross
not
,
but
rather
further
our
main
designes
and
projects
,
whereas
no
less
necessary
,
profitable
,
excellent
,
and
well-pleasing
are
disregarded
,
because
they
sute
not
with
our
inclination
.
Love
is
not
fashioned
according
to
its
true
and
proper
samplar
,
nor
moved
by
sound
and
lively
faith
,
if
in
motion
it
be
not
uniforme
and
universall
,
orderly
and
totall
,
proportionable
,
and
generall
,
6.
Inconstant
Love
,
whose
immediate
and
proper
cause
is
want
of
soundness
.
Constant
friendship
is
in
most
request
with
men
;
as
for
them
that
are
in
and
out
,
off
and
on
,
now
pleased
,
anon
displeased
,
they
are
not
respected
of
any
,
unless
it
it
be
for
their
own
ends
.
Will
God
entertain
them
into
his
service
,
that
upon
every
occasion
of
offence
taken
(
for
none
can
be
given
)
are
ready
to
cast
off
his
service
?
Q.
What
are
the
Signes
of
Love
?
A.
1.
Sorrow
and
joy
are
the
marks
of
our
affections
,
and
of
that
we
have
in
the
soul
,
which
rejoyceth
or
afflicts
it self
,
as
the
Objects
which
present
themselves
are
pleasing
or
distastefull
.
If
we
grieve
at
the
free
passage
of
the
Gospel
,
or
to
see
the
prosperity
of
them
that
fear
God
,
without
question
we
Love
that
which
is
evil
.
If
we
rejoyce
in
the
misery
of
godly
men
,
the
overspreading
of
prophanness
,
the
decay
of
truth
,
it
will
not
be
hard
to
judge
what
affection
beares
sway
.
2.
Friends
share
equally
betwixt
them
the
good
and
evil
.
There
is
such
a
bond
of
affection
betwixt
friends
,
as
the
harme
which
happens
to
the
one
,
afflicts
the
other
,
and
fils
him
with
bitterness
,
so
,
as
many
times
we
have
seen
true
friends
die
with
sorrow
,
for
the
loss
of
their
friend
.
Yea
,
prophane
Histories
are
full
of
persons
,
which
have
slaine
themselves
,
for
that
they
would
not
survive
them
whom
they
have
loved
dearly
.
In
like
manner
the
prosperity
of
friends
passeth
from
one
to
another
,
so
as
the
Triumphs
of
Alexander
,
are
the
contentments
of
Ephestion
,
and
the
glory
of
Ephestion
,
is
the
joy
of
Alexander
.
3.
They
which
love
have
the
same
friends
,
and
the
same
enemies
.
They
say
the
Adamant
or
Loadstone
doth
not
onely
make
an
impression
upon
iron
which
it
draws
,
but
doth
also
impart
his
vertue
by
his
touching
;
so
,
as
the
iron
which
it
hath
toucht
,
draws
other
iron
unto
it
,
and
makes
as
it
were
a
continuall
chaine
.
In
the
same
manner
,
a
friend
brings
his
friends
to
him
he
loves
,
and
he
reciprocally
imparts
unto
him
his
friends
;
whereof
there
is
framed
a
common
bond
,
which
makes
them
ready
to
succour
one
another
,
as
if
they
were
Members
of
one
body
.
Hence
is
that
Proverb
,
How
can
he
love
me
,
who
loves
not
them
that
I
love
?
4.
Thoughts
and
words
are
signes
of
love
:
for
love
desiring
union
with
the
thing
beloved
,
carrieth
the
thoughts
where
it
would
be
,
and
so
becomes
present
in
heart
with
that
,
from
which
it
is
severed
by
distance
of
place
.
Where
our
Treasure
is
,
there
will
our
heart
be
also
,
Mat
.
6.21
.
If
our
cogitations
,
studies
,
cares
,
desires
,
and
appetite
be
to
earthly
Treasures
,
our
love
is
carried
to
things
below
:
but
if
our
thoughts
be
lifted
to
Heaven
,
our
Treasure
is
above
.
5.
Men
testifie
,
that
they
love
those
before
whom
they
are
ashamed
to
do
or
say
those
things
which
of
themselves
are
shamefull
or
dishonest
:
wherein
the
Persians
gave
good
testimony
of
their
love
to
their
Wives
,
when
as
they
caused
them
to
retire
from
their
banquets
,
being
unwilling
that
their
eyes
should
be
Spectators
of
their
excess
.
For
this
respect
and
reverence
which
they
gave
them
,
was
a
sign
of
true
love
,
for
that
we
are
ashamed
to
commit
any
unworthy
Act
before
them
we
affect
.
6.
By
our
company
we
may
try
our
affection
:
for
men
cannot
but
affect
their
manners
,
with
whom
they
delight
to
converse
familiarly
.
Likeness
of
manners
causeth
agreement
amongst
men
.
One
wicked
man
loveth
another
for
his
sinnes
sake
,
and
is
the
more
willing
and
desirous
of
his
company
for
his
lewd
conditions
.
But
goodness
,
even
such
as
is
approved
of
God
,
and
pleasing
to
good
men
,
doth
unite
the
minds
of
those
which
are
godly
,
and
maketh
them
loving
and
kind
to
each
other
.
This
caused
Jonathan
so
earnestly
to
set
his
affection
upon
David
,
and
to
have
him
in
such
estimation
,
because
he
saw
him
to
be
full
of
grace
and
valour
,
as
himself
was
also
.
And
this
caused
David
likewise
so
gladly
to
entertain
the
love
of
Jonathan
with
constant
care
to
requite
the
same
unto
him
,
and
his
posterity
.
7.
Our
affection
is
discovered
by
looks
and
gestures
.
The
eyes
are
as
Glass-windows
,
in
and
through
which
do
shine
the
motions
of
the
heart
.
In
the
countenance
,
we
may
read
what
men
desire
.
The
affections
have
such
affinity
with
the
senses
in
their
motions
,
that
it
is
hard
to
hide
them
so
at
all
times
,
that
they
shall
not
appeare
to
such
as
do
observe
us
.
CHAP.
IV
.
Wherein
the
Sanctified
Exercise
of
Hatred
standeth
,
and
why
it
is
necessary
.
How
this
Hatred
may
be
stirred
up
in
us
.
Of
the
severall
Kinds
of
Hatred
that
are
to
be
shunned
,
or
corrected
;
And
who
they
are
that
are
most
subject
to
this
disordered
Passion
.
Question
,
WHerein
stands
the
Sanctified
Exercise
of
Hatred
?
A.
In
that
it
is
obedient
to
the
Law
of
faith
,
and
truely
,
Prov.
8.13
.
Psal
.
97.10
.
Amos
5.15
.
Rom
.
12.9
.
Apoc
.
2.6
.
Psal
.
101.3
.
Psal
.
119.163.128
.
v.
Psal
.
45.7
.
Psal
.
26.5
.
sincerely
,
constantly
turneth
from
all
known
evil
with
detestation
,
according
to
the
nature
and
degree
of
evil
.
As
good
is
the
object
of
love
;
so
,
evil
is
the
object
of
Hatred
.
To
understand
this
,
we
must
remember
,
that
whether
it
be
in
the
mind
,
or
in
the
body
,
there
is
a
befitting
estate
and
sweet
harmony
,
which
makes
us
to
abhorre
that
which
may
dissolve
this
consort
.
This
harmony
considered
in
the
body
,
is
no
other
thing
then
the
good
constitution
,
by
meanes
whereof
we
enjoy
perfect
health
;
the
which
being
impaired
,
our
nature
receives
paine
,
as
when
we
endure
great
hunger
and
thirst
,
or
when
we
receive
any
hurt
or
wound
.
As
for
the
soul
,
this
same
harmony
may
be
considered
:
first
in
the
senses
,
as
well
externall
as
internall
,
and
consisteth
in
the
proportion
they
have
with
their
objects
;
which
is
such
,
as
they
hate
whatsoever
puls
them
away
,
or
which
divert
them
by
any
kind
of
violence
.
As
for
example
the
eyes
hate
darkness
and
obscurity
,
and
our
imagination
is
terrified
,
and
troubled
by
the
fearfull
apprehensions
of
Dreames
,
which
it
frameth
during
our
rest
.
The
same
harmony
considered
in
reason
,
either
it
regards
the
simple
knowledge
of
the
truth
,
which
our
understanding
conceives
with
pleasure
,
or
the
use
and
execution
of
things
which
depend
on
wisdom
,
which
we
do
with
content
.
In
regard
of
the
first
,
our
spirit
is
enemy
to
lying
,
although
at
some
times
it
takes
delight
in
the
art
wherewith
they
colour
a
thing
to
give
it
some
shew
of
truth
.
And
as
for
the
second
,
there
is
such
diversity
of
judgment
in
humane
actions
which
are
as
it
were
the
element
of
prudenee
,
as
it
is
a
thing
in
a
manner
incredible
As
for
that
which
concernes
the
will
,
her
harmony
consists
in
the
proportion
and
love
which
she
beares
to
the
good
,
which
makes
her
detest
and
abhorre
whatsoever
presents
it self
unto
her
,
under
the
shew
of
evil
,
as
pernicious
and
hurtfull
to
her
content
and
rest
.
The
harmony
of
the
sensitive
appetite
consists
in
the
familiarity
and
concurrence
it
hath
with
the
good
of
the
senses
,
which
causes
it
to
abhorre
whatsoever
shall
offend
them
;
as
whips
,
tortures
,
punishments
,
hunger
,
thirst
,
wounds
,
and
such
like
.
The
harmony
of
the
intellectuall
affections
consists
in
the
familiarity
and
concurrence
,
they
have
with
the
good
of
the
mind
and
will
,
which
causeth
an
irreconcileable
Hatred
to
those
things
which
the
mind
apprehendeth
as
spiritually
evil
,
and
the
will
renounceth
as
hurtfull
to
her
spirituall
estate
.
Now
when
Hatred
is
moved
truely
according
to
the
direction
of
sound
judgment
,
and
abhorreth
all
evil
according
to
the
nature
and
degrees
thereof
,
sc
,
that
most
,
which
is
most
opposite
to
spirituall
happiness
and
contentment
,
and
others
as
they
have
reference
unto
it
,
then
is
it
exercised
as
it
ought
to
be
.
It
is
here
to
be
considered
,
that
Divines
and
morall
Philosophers
distinguish
two
sorts
of
Hatred
,
the
one
they
call
Hatred
of
abhomination
,
the
other
Hatred
of
enmity
.
For
as
in
love
,
we
affect
the
person
and
wish
him
well
;
so
in
Hatred
of
enmity
,
we
detest
the
person
,
and
wish
him
evil
:
as
if
I
love
my
friend
,
I
wish
him
health
,
wealth
and
prosperity
:
If
the
Judge
hate
the
Thief
,
he
wisheth
him
the
Gallowes
:
But
in
this
they
differ
;
that
love
respecteth
both
the
person
and
the
good
desired
,
and
is
intire
and
compleat
:
but
Hatred
detesteth
the
Malefactor
,
loveth
the
punishment
as
an
evil
deserved
by
the
offendor
.
Contrariwise
,
as
in
Hatred
of
enmity
,
the
person
stained
with
vice
moveth
me
to
detest
him
,
so
in
Hatred
of
abhomination
,
for
the
love
I
bare
any
person
,
I
hate
all
evils
which
may
befall
him
:
for
example
,
a
man
loveth
his
Child
,
and
therefore
abhorreth
death
as
evil
of
the
Child
;
a
just
man
God
,
and
therefore
detesteth
sinne
,
as
an
injury
done
to
God
;
a
man
loveth
his
own
health
,
and
therefore
hateth
diseases
,
or
what
else
may
cross
his
health
.
So
that
here
we
have
three
things
;
Hatred
of
evil
in
respect
of
the
person
we
love
:
love
of
evil
,
in
respect
of
the
person
we
hate
;
Hatred
and
love
combined
in
one
respect
of
perfect
enmity
and
compleat
Hatred
.
Q.
Why
is
the
Sanctified
Exercise
of
Hatred
necessary
?
A.
1.
This
Passion
was
ingraft
in
us
by
nature
,
to
the
end
that
at
the
first
approach
,
at
the
first
taste
and
imagination
of
evil
,
we
may
retire
our selves
,
and
fly
it
,
lest
we
runne
into
ruine
.
2.
Hatred
of
evil
,
is
a
preservative
against
allurements
and
temptations
.
Mat
.
6.24
.
The
world
is
full
of
baits
,
whereby
Satan
endeavoureth
to
catch
and
ensnare
us
:
But
so
long
as
the
Hatred
of
sinne
doth
burne
in
our
breasts
,
his
practises
shall
take
none
effect
to
hurt
us
.
As
he
shall
lay
ginnes
to
entrap
,
we
shall
be
circumspect
to
decline
his
malice
.
3.
The
most
universall
,
the
most
operative
,
and
the
most
durable
passions
of
the
soul
,
are
Love
and
Hatred
:
they
spread
farthest
,
they
pierce
deepest
,
they
last
longest
:
and
therefore
great
cause
we
should
look
to
the
right
ordering
of
them
.
4.
No
perswasions
can
move
,
no
examples
draw
,
nor
difficulties
compell
men
to
embrace
what
is
evil
,
if
there
hearts
be
carried
with
a
true
Hatred
and
detestation
of
it
.
For
,
as
likeness
is
the
cause
of
love
,
and
that
,
of
Union
:
so
dissimilitude
is
the
cause
of
Hatred
,
and
that
again
,
of
separation
.
That
which
we
hate
,
we
suffer
not
to
come
,
or
at
least
not
to
abide
near
us
:
but
either
we
remove
it
from
us
,
or
our selves
from
it
.
If
we
hate
vanity
more
then
affliction
,
and
judge
the
evil
of
sinne
more
hurtfull
then
outward
misery
,
we
shall
not
entertain
sinne
,
to
escape
the
lesser
danger
.
I
hate
the
works
of
them
that
fall
away
,
it
shall
not
cleave
unto
me
,
Psal
.
101.3
.
The
latter
is
an
effect
of
the
former
:
for
what
we
hate
in
others
,
we
cannot
embrace
and
entertain
in
our selves
.
5.
Psal
.
119.113.163
.
v.
Love
is
the
Fountain
of
Hatred
;
and
in
what
measure
we
love
truth
,
we
hate
falshood
.
To
love
good
and
hate
the
opposite
evil
in
the
same
kind
,
are
inseparably
linked
.
If
our
soul
thirst
after
God
as
a
drie
Land
where
no
water
is
,
if
his
favour
be
better
unto
us
then
life
it self
;
it
cannot
be
,
but
our
Hatred
must
answer
in
proportion
to
that
which
is
opposite
to
Gods
Law
,
and
derogatory
to
his
glory
.
And
from
hence
it
followes
,
that
Love
and
Hatred
are
so
conjoyned
,
that
if
both
be
not
ordered
aright
,
neither
is
exercised
as
it
ought
.
Q.
How
may
this
Hatred
be
stirred
up
in
us
?
A.
To
move
this
Hatred
,
two
things
specially
are
diligently
to
be
observed
.
First
,
The
person
beloved
,
and
all
those
reasons
which
may
stirre
up
his
love
:
then
the
hurt
of
the
evil
,
and
all
the
harms
it
bringeth
with
it
.
For
example
,
we
ought
for
the
love
of
our
souls
,
and
the
souls
of
our
neighbours
,
detest
and
abhorre
sinne
and
the
offence
of
God
:
now
all
those
inducements
which
move
us
to
love
our
souls
,
Lev
.
19.17
.
strike
in
our
hearts
a
horrour
of
sinne
,
which
is
the
death
and
destruction
of
souls
.
And
all
those
reasons
which
shew
the
deformity
of
sin
,
stirre
up
a
detestation
thereof
.
The
general
Motives
alledged
above
,
applied
to
this
Particular
,
wlll
suffice
to
perswade
us
to
love
our
souls
:
the
nature
and
harms
consequent
unto
sinne
and
all
other
evils
,
may
be
gathered
out
of
the
holy
Scriptures
,
and
from
Christian
experience
.
Q.
What
are
the
Severall
Kinds
of
Hatred
that
are
to
be
shunned
or
corrected
?
B.
1.
Blind
Hatred
,
when
we
detest
what
is
presented
unto
us
,
out
of
some
superstitious
conceit
,
not
according
to
knowledge
;
Gal
.
4.19
.
Mat
.
15.9
.
Prov.
26.24
,
25
,
26.
Mat
.
5
44.
●
S
m
.
13
22.
Mat
.
24.10
.
1
Pet
.
4.8
.
Tit
.
3.3
.
Prov.
10.12
.
Prov.
1.22
.
Psal
.
9.13
.
1
King
.
22.8
.
Joh
.
3
20.
Psal
.
7
4.
Psal
.
38.20
.
Ioh
.
7.7
.
Psal
.
35.19
.
Ioh
.
15.25
.
Gal
.
4.16
.
Psal
.
25.29
.
Rev.
2.6
.
as
the
Pharisees
hated
to
eat
meat
with
unwashen
hands
.
2.
Carnall
hatred
,
secret
or
manifest
,
when
we
hate
our
enemies
that
have
some
way
wronged
us
in
word
,
or
deed
:
the
effect
whereof
is
,
contention
,
upon
the
renewing
of
the
memory
of
former
faults
,
now
buried
in
forgetfulness
,
or
the
upbraiding
of
secret
sinnes
.
3.
Wicked
,
bruitish
,
and
perverse
,
when
we
hate
good
,
and
love
evil
;
hate
the
harmless
and
innocent
,
love
the
prophane
and
dissolute
;
love
falshood
,
hate
the
truth
.
4.
Devilish
,
when
we
hate
them
that
seek
to
do
us
good
;
as
them
that
admonish
,
rebuke
,
exhort
to
repentance
and
amendment
of
life
,
or
that
live
uprightly
themselves
,
and
follow
that
which
is
good
.
The
world
hateth
me
,
because
I
testifie
of
it
,
that
the
works
thereof
are
evil
.
They
hated
me
without
a
cause
.
Am
I
become
your
enemy
,
because
I
tell
you
the
truth
?
5.
Partiall
Hatred
,
when
some
sinnes
are
hated
,
but
others
liked
and
practised
;
as
the
Angel
of
the
Church
of
Ephesus
hated
the
deeds
of
the
Nicolaitans
,
when
he
inclined
to
luke-warmness
;
many
men
detest
theft
,
that
love
covetousness
;
abhorre
whoredom
,
that
like
irreligiousness
.
6.
Sleight
disordered
Hatred
,
when
dislike
of
sinne
is
subordinate
to
our
worldly
projects
,
pleasures
,
or
matters
of
commodity
:
which
causeth
that
it
is
neither
sound
,
set
against
sinne
because
God
condemneth
it
;
nor
uniforme
,
rising
in
detestation
according
to
the
nature
of
the
offence
;
nor
constant
without
flitting
or
starting
.
To
this
Head
is
referred
,
the
affection
that
men
bare
to
their
friends
,
when
they
will
not
adventure
the
loss
of
their
favour
,
to
rid
their
souls
from
sinne
.
Q.
Who
are
most
subject
to
this
disordered
passion
?
A.
1.
Faint
and
base
minds
are
sooner
moved
then
generous
spirits
.
The
reason
is
,
for
that
cowards
fear
every
thing
,
so
as
their
Hatred
is
inflamed
against
all
such
as
they
think
may
hurt
them
,
be
it
in
their
person
,
in
their
goods
,
or
in
regard
of
their
friends
.
Hence
it
is
that
great
men
which
have
no
courage
are
commonly
cruell
.
2.
The
proud
and
envious
are
also
subject
to
the
motions
of
Hatred
.
The
first
,
for
that
they
think
they
are
not
honoured
as
they
should
,
or
should
be
debased
more
then
is
fit
by
the
practice
of
obedience
;
the
latter
,
for
that
all
the
prosperities
of
their
equals
offend
them
.
3.
They
that
love
themselves
too
much
,
are
wonderfull
apt
to
the
same
motions
,
for
that
they
take
every
thing
as
an
injury
,
and
are
so
nice
as
they
cannot
endure
to
be
crossed
.
CHAP.
V.
Why
the
Affection
of
Pleasure
or
Delight
is
to
be
exercised
aright
.
Of
the
Delights
of
Faith
and
Reason
,
and
of
Sense
.
Rules
for
the
right
Ordering
of
Delight
.
How
this
Affection
is
stirred
up
,
with
the
Effects
thereof
.
Question
,
WHy
is
the
Affection
of
Pleasure
or
Delight
to
be
exercised
aright
?
A.
By
that
which
already
hath
been
said
,
we
may
easily
perceive
wherein
the
sanctified
exercise
of
the
affections
doth
consist
,
and
how
they
may
be
discerned
,
therefore
it
is
needless
to
repeate
it
any
more
,
it
shall
suffice
briefly
to
shew
for
what
singular
reasons
some
other
affections
must
be
rightly
ordered
,
and
what
is
specially
to
be
observed
therein
.
Touching
Pleasure
or
Delight
it
is
holily
to
be
exercised
,
because
all
the
passions
of
our
souls
depend
upon
Pleasure
and
paine
,
which
grow
from
the
contentment
or
distast
which
we
receive
from
the
divers
objects
which
present
themselves
unto
us
in
the
course
of
this
life
.
If
we
love
,
it
is
for
that
we
find
a
sweetness
in
the
Subject
that
doth
ravish
us
.
And
if
we
hate
,
it
is
in
regard
that
we
imagine
the
Object
which
presents
it self
unto
our
imagination
,
is
full
of
grief
,
contrary
to
our
apprehension
,
The
Pleasure
we
take
in
the
Idea
of
a
good
thing
,
which
we
enjoy
not
,
and
yet
promise
to
our selves
the
possession
in
pursuing
it
constantly
,
begets
hope
:
as
contrariwise
,
when
we
think
it
is
not
in
our
power
to
obtain
it
,
the
grief
we
have
afflicts
us
,
and
leads
us
to
despair
.
Desires
in
like
manner
are
framed
in
us
by
the
imagination
we
have
of
a
benefit
which
may
give
us
content
;
and
the
distaste
we
have
of
things
which
we
flie
,
is
,
for
that
we
imagine
they
may
cause
our
discontent
and
vexation
.
So
as
in
all
other
passions
we
still
find
pleasure
and
grief
intermixt
,
in
regard
whereof
we
may
rightly
terme
them
,
the
Springs
whereby
all
other
passions
are
set
on
motion
.
2.
The
Authour
of
nature
hath
united
Pleasure
and
sweetness
to
the
actions
of
this
life
,
Peregr
.
de
affect
de
gaud
.
cap
.
3.
to
the
end
we
might
with
more
courage
endure
the
toyles
and
paines
,
and
that
they
might
be
as
salt
which
seasoneth
meat
,
and
which
makes
it
more
pleasing
to
our
taste
.
3.
Joy
is
the
strength
of
mind
and
body
.
Prov.
15.13
.
&
17.22
.
Q
There
be
Delights
of
Faith
and
Reason
,
and
Delights
of
Sense
,
Which
of
these
be
greatest
?
A.
Undoubtedly
the
intellectuall
,
and
those
of
the
mind
,
(
if
we
consider
them
in
themselves
,
)
are
more
delightfull
then
those
of
the
senses
.
The
Reason
why
the
pleasures
of
the
mind
have
an
advantage
over
those
of
the
body
,
is
,
for
that
to
cause
Pleasure
or
Delight
in
us
,
there
must
concurre
three
things
;
that
is
to
say
,
the
Object
united
to
the
Power
;
the
Power
to
the
which
it
is
united
;
and
the
Actuall
union
of
the
one
with
the
other
,
which
presupposeth
knowledge
of
this
good
.
And
first
of
all
,
the
goods
of
of
the
mind
(
in
the
enjoying
whereof
consists
the
intellectuall
Pleasures
)
are
more
noble
and
more
lovely
then
all
the
goods
of
the
senses
,
and
body
:
whereof
we
have
a
notable
proof
,
in
that
we
see
men
,
(
yea
most
abandoned
to
vice
,
)
deprive
themselves
of
the
sweetest
Pl●●sures
of
the
body
,
to
purchase
glory
,
which
is
a
good
of
the
mind
.
Moreover
,
the
power
of
the
intellectuall
nature
,
in
which
is
made
the
impression
of
these
kind
of
Pleasures
is
much
more
excellent
then
the
senses
which
are
corporeall
,
and
the
actions
which
she
produceth
,
and
which
are
followed
by
these
Pleasures
,
are
more
noble
then
those
which
derive
from
the
senses
.
And
by
consequence
,
the
union
which
is
made
of
spirituall
Objects
with
the
will
and
intellectuall
nature
,
is
farre
more
strict
,
more
worthy
,
and
more
durable
,
than
that
which
happens
betwixt
the
senses
and
the
Objects
which
they
pursue
.
It
is
more
strict
,
for
that
the
senses
regard
onely
the
outface
of
things
,
and
do
not
busie
themselves
but
to
consider
the
accidents
which
inviron
them
:
whereas
the
understanding
pierceth
into
the
nature
and
substance
of
the
Objects
.
It
is
more
worthy
,
for
that
it
is
made
without
any
alteration
or
corporeall
change
:
whereas
the
Object
pleasing
to
the
senses
,
cannot
be
united
with
them
,
but
it
will
cause
some
kind
of
change
which
is
full
of
imperfection
.
It
is
more
durable
,
for
that
the
Objects
of
the
senses
are
of
perishable
goods
which
soon
fail
;
whereas
the
Objects
of
the
mind
,
are
of
eternall
felicity
which
continues
for
ever
.
Yet
it
is
true
,
that
the
Objects
of
the
senses
make
a
more
violent
impression
in
our
souls
,
and
that
the
pleasure
which
we
receive
,
toucheth
us
much
more
then
that
which
the
spirits
gather
from
the
Objects
which
are
pleasing
unto
it
.
The
which
happens
first
,
for
that
the
goods
of
the
body
are
borne
with
us
,
encrease
with
us
,
and
are
preserved
with
us
:
so
as
handling
them
daily
and
hourely
,
we
have
a
more
exact
knowledge
,
then
of
the
goods
of
the
understanding
,
which
are
removed
from
us
.
Knowledge
is
necessary
for
the
enjoying
of
Pleasures
,
wherefore
,
where
this
knowledge
hath
least
power
,
there
the
Pleasures
are
least
sensible
.
This
also
happens
,
for
that
we
use
Pleasures
as
remedies
and
cures
against
the
crosses
,
troubles
and
cares
of
this
life
,
which
are
sweetned
,
and
as
it
were
charmed
by
their
presence
.
But
most
men
being
either
indisposed
,
or
not
capable
to
raise
themselves
up
to
spiritual
consolations
,
seek
and
tie
themselves
to
pleasing
Objects
,
which
present
themselves
easily
to
their
senses
.
The
which
is
fortified
,
for
that
the
sweetness
of
Objects
which
Delightour
senses
,
are
suddainly
tasted
,
and
do
not
much
trouble
us
to
seek
them
.
It
is
an
infallable
Maxime
in
Philosophy
,
that
the
Objects
by
their
presence
make
a
more
powerfull
impression
in
our
souls
,
then
when
they
are
absent
.
And
these
things
which
give
us
least
paine
,
are
most
sweet
in
their
acquisition
:
so
as
for
all
these
considerations
,
the
Pleasures
of
the
body
seem
unto
us
greater
then
those
of
the
mind
.
In
a
word
,
those
of
the
senses
are
more
sensible
,
but
these
of
the
mind
,
more
perfect
and
more
excellent
.
Q.
What
Rules
are
to
be
observed
for
the
right
Ordering
of
Delight
?
A.
1.
It
is
not
lawfull
to
take
Delight
in
evil
,
either
in
the
present
act
,
the
remembrance
of
sin
past
,
Prov.
24.17
.
Prov.
29.27
.
Psal
.
22
17.
Prov
17.5
.
Iob
31.29
.
Psal
.
35.13
,
14
,
15
,
16.
Luk
.
21.34
.
&
8.14
.
Iob
31.25
.
or
the
hope
of
future
accomplishment
of
what
we
desire
;
as
in
unchast
thoughts
,
expectation
of
revenge
,
the
calamity
of
our
enemies
,
&c.
Sinne
is
the
trangression
of
the
Divine
Law
,
the
bane
of
the
soul
,
the
disturber
of
inward
peace
;
the
onely
evil
that
robs
God
of
his
Glory
,
man
of
his
Dignity
,
the
soul
of
Beauty
:
which
cannot
minister
content
to
him
that
takes
not
Pleasure
in
his
own
shame
.
2.
In
matters
of
corporall
Delight
,
as
the
use
of
meat
,
drink
,
mirth
,
apparell
,
recreation
;
the
possession
of
riches
,
friendship
,
honour
,
reputation
,
benefits
,
and
such
like
;
we
must
take
heed
of
excess
;
that
our
thoughts
be
not
taken
up
about
them
;
nor
our
hearts
over-joyed
,
if
our
desires
be
fulfilled
;
nor
our
souls
disquieted
,
if
we
be
crossed
therein
.
1
Thes
.
5.6
.
1
Pet
.
4.7
.
2
Tim
.
1.7
.
Tit
.
2.6.12
.
2
Pet
.
1.6
.
To
this
purpose
the
Holy
Ghost
hath
commended
unto
us
Christian
sobriety
and
temperance
as
a
principall
vertue
,
yea
as
a
nurse
and
a
staff
of
godliness
and
righteousness
;
which
consisteth
in
a
sparing
,
a
moderate
affection
at
least
,
not
of
meat
and
drink
only
,
but
of
all
bodily
benefits
.
All
the
wise
men
in
the
world
exhort
us
to
set
a
carefull
guard
over
the
Pleasures
of
the
senses
,
which
they
call
the
poyson
of
the
mind
.
For
the
which
we
must
the
more
carefully
provide
;
for
that
these
passions
are
accompanied
with
a
certain
sweetness
which
flatters
us
at
her
first
approach
,
and
surprizeth
our
judgment
,
and
charmes
it
in
such
sort
,
that
it
helps
to
deceive
it self
.
An
Ancient
said
well
,
That
nature
had
engrafted
no
such
pernicious
desires
,
as
those
of
the
Pleasures
of
the
body
;
for
that
these
desires
besot
the
mind
,
and
growing
unbridled
,
do
so
inflame
the
courages
where
they
get
possession
,
as
they
leave
nothing
undone
to
content
their
passion
.
Immoderate
Delight
,
what
is
it
but
the
drunkenness
of
the
mind
?
Gat
.
of
Lots
.
cap
.
8.
p.
244
,
245.
Pleasure
hinders
not
simple
knowledg
,
but
depraves
Judgment
,
and
corrupts
the
esteeme
that
it
should
make
by
the
Laws
of
wisdom
,
of
that
which
is
good
.
Of
the
effects
of
immoderate
Joy
,
see
Peregr
.
de
gaud
.
ca
●3
.
Valer
Maxi
.
lib
.
9.
cap
.
12.
Kecker
.
Physic
.
lib
.
3.
cap
.
26.
Plin
.
lib
.
7.
cap
53.
Quas
dolor
non
ex●●●xcrat
,
laetitia
con●
mpsie
.
Psal
.
4.6
,
7.
&
31.10
.
&
44.3
.
&
67.1
.
Vid
.
Aul
.
Gell
.
li●
.
3.
cap
.
15.
As
one
saith
west
of
prosperity
,
that
it
so
transporteth
some
,
that
they
are
even
as
drunke
with
it
;
and
some
sorts
of
mirth
and
Musick
are
said
to
make
men
little
better
.
Yea
,
excessive
Delight
in
these
things
engender
many
perilous
diseases
in
the
soul
,
as
folly
,
ficklenels
,
inconstancy
,
niceness
,
fond
admiration
of
what
cannot
profit
,
neglect
of
Gods
favour
,
an
eternall
blessedness
.
3.
In
matters
of
spirituall
Delight
,
we
are
specially
to
rejoyce
in
the
favour
of
God
,
and
in
all
other
things
as
they
have
reference
unto
him
,
wherein
the
greatest
exceedings
(
if
it
were
possible
to
exceed
)
are
most
praise-worthy
.
Enlarge
thy
heart
as
much
as
is
possible
;
herein
take
thy
fill
of
pleasure
:
The
more
thou
doest
rejoyce
in
God
,
the
better
it
is
.
And
here
it
must
be
remembred
,
that
the
Delights
of
the
senses
charging
,
and
as
it
were
importuning
our
naturall
dispositions
,
become
tedious
and
troublesome
;
as
it
falls
out
when
we
suffer
our selves
to
be
surprized
with
the
excess
of
eating
and
drinking
.
Whereas
those
of
the
mind
never
exceed
the
carriage
nor
capacity
of
the
naturall
disposition
of
the
soul
,
but
rather
adde
perfection
to
her
nature
:
wherefore
when
they
are
fully
enjoyed
,
they
Delight
most
.
And
if
there
beat
any
time
a
distast
,
it
is
for
that
the
action
of
the
mind
is
accompanied
with
the
action
of
the
inferiour
powers
,
the
which
being
corporeall
,
they
are
tired
with
the
continuance
of
so
long
an
imployment
.
Wherefore
they
call
back
the
spirit
that
it
may
give
some
rest
unto
the
body
.
And
doubtless
,
the
reason
why
those
happy
souls
are
never
weary
to
behold
the
presence
of
God
,
is
,
for
that
the
contemplation
of
this
pleasing
Object
doth
not
overcharge
nor
weaken
the
spirits
,
but
doth
ease
and
fortifie
them
.
Q.
How
is
the
affection
of
Joy
moved
or
stirred
up
?
A.
1.
All
those
Motives
which
stirre
up
love
and
affection
,
consequently
move
desire
and
Delight
:
for
love
is
like
the
quality
of
levity
or
lightness
in
fire
,
which
inclineth
and
bendeth
it
to
motion
,
desire
is
the
motion
,
village
or
voyage
,
Delight
the
quietness
or
rest
of
the
soul
in
her
Object
:
and
therefore
all
those
causes
of
love
we
have
delivered
in
the
matter
of
love
,
all
those
may
serve
for
this
subject
.
2.
A
firme
hope
and
assurance
of
those
things
we
desire
and
love
,
causeth
Delight
.
Hope
nourisheth
the
Countrymen
;
for
the
hope
of
gaine
causeth
the
labouring
Husbandman
not
to
feel
the
scorching
heat
of
Summer
,
nor
the
hoary
Frosts
of
Winter
.
Hope
of
glory
allotteth
the
Souldier
to
receive
a
certain
sweetness
in
all
dangerous
Encounters
:
Hope
of
lucre
maketh
the
Merchant
merry
at
midnight
,
although
he
lie
in
the
midst
of
the
vast
Ocean
Sea
tossed
with
Billowes
,
and
shaken
with
Tempests
:
and
the
surer
the
hope
is
,
the
greater
joy
ensueth
,
as
when
the
Merchant
after
his
long
voyage
returneth
with
his
Ship
laden
with
Merchandize
and
cometh
with
a
pleasant
gale
within
the
sight
of
his
expected
Haven
,
then
his
hope
for
the
certainty
of
his
future
possession
of
apported
wealth
,
being
delivered
from
all
danger
,
is
changed
into
Joy
and
present
Delight
.
He
therefore
that
will
move
Delight
in
this
matter
of
hope
,
must
exactly
declare
the
certain
grounds
and
undoubted
security
of
obtaining
the
thing
expected
.
3.
Because
Delight
consisteth
in
the
possession
of
some
good
thing
reall
or
apparant
;
therefore
all
those
reasons
which
tend
to
the
amplification
or
evident
demonstration
of
the
goodness
of
the
thing
,
all
those
are
fewel
of
Delight
,
and
sparks
of
Joy
.
It
is
admirable
,
how
the
mincing
and
particularizing
of
the
Object
of
Delight
increaseth
and
augmenteth
Delight
.
Wherefore
the
fantasticall
and
lascivious
Poets
,
though
vainly
and
vitiously
,
yet
wittily
and
artificially
depaint
their
Lovers
bodies
from
the
head
to
the
heels
,
in
every
part
discovering
one
or
other
perfection
,
excellency
,
or
amiableness
,
apt
to
move
and
stirre
up
Delight
.
And
herein
also
all
Tradesmen
excel
,
for
to
perswade
their
Wares
to
be
good
and
perfect
,
they
will
open
unto
you
a
number
of
circumstances
or
appurtenances
of
goodness
or
excellency
wherewith
their
Merchandize
is
affected
.
And
for
this
cause
all
that
would
stirre
up
themselves
to
vertue
and
godliness
of
life
,
should
particularize
the
Pleasures
and
Delights
incident
thereunto
,
as
the
quietness
of
conscience
,
the
gratefulness
of
God
,
the
honour
and
reputation
of
all
good
men
,
the
reward
in
the
world
to
come
;
and
every
one
of
these
the
finer
it
is
sifted
,
the
more
pleasant
it
will
appear
.
5
It
importeth
much
in
moving
Delight
to
perswade
the
stability
and
continuance
hereof
,
that
it
seem
not
like
a
May-Flower
,
which
is
budded
,
blossomed
,
and
blasted
in
a
small
time
:
and
the
reason
is
,
for
momenteain
and
cursory
Delights
are
for
their
brevity
rather
dispiseable
then
commendable
.
The
continuance
of
Delight
may
be
grounded
upon
the
removing
of
all
impediments
which
any
way
may
impeach
or
diminish
it
.
6.
In
every
Object
of
Delight
there
is
a
certain
intensive
goodness
and
perfection
,
and
there
is
an
extensive
;
as
in
a
Cellar
of
Wine
,
there
may
be
excellent
good
Wine
,
and
variety
of
excellent
good
Wine
,
and
thereby
our
taste
may
be
delighted
with
the
perfection
of
Wine
,
and
with
variety
of
Wine
.
In
like
manner
,
in
all
the
Objects
of
Delight
,
we
may
find
a
certain
intention
of
goodness
,
and
a
certain
extention
,
and
both
these
seriously
considered
,
exceedingly
increase
Pleasure
and
Delight
:
for
the
intention
filleth
and
satiateth
the
soul
,
and
the
extension
or
variety
taketh
away
a
certain
distastefull
loathsomness
which
one
kind
of
uniforme
Pleasure
draweth
with
it
.
Q.
What
is
the
Effect
of
Pleasure
or
Delight
?
A.
There
is
nothing
in
this
life
more
potent
then
Pleasure
to
move
men
to
action
.
True
it
is
,
that
ambitious
men
aspire
after
honours
,
but
why
thirst
they
so
after
them
,
but
because
they
take
an
extraordinary
Delight
to
be
honoured
?
Why
do
covetous
curmogions
the
best
substance
of
their
braines
to
get
riches
,
but
after
they
have
gotten
them
,
to
Delight
in
the
possession
or
fruition
of
them
?
And
the
reason
is
,
for
joy
and
Delight
are
a
possession
of
some
good
thing
,
wherein
nature
receiveth
great
contentation
.
If
the
heart
be
raised
up
to
rejoyce
in
the
fruition
of
Gods
favour
,
and
the
Joys
of
Heaven
,
he
will
spare
no
paines
in
seeking
rest
,
quietness
,
and
eternall
happiness
with
God
.
CHAP.
VI
.
Why
the
Affection
of
Grief
is
to
be
Exercised
aright
.
Of
Sensible
and
Intellectuall
Grief
.
Rules
for
the
right
Ordering
of
Grief
,
and
how
it
may
be
stirred
up
in
us
.
Motives
against
immoderate
Sorrow
,
with
the
Meanes
to
redress
it
.
Question
,
WHy
is
Grief
to
be
Ordered
aright
?
A.
1.
There
is
not
any
Passion
wherewith
man
is
more
afflicted
in
this
life
,
then
with
Grief
and
sorrow
,
whose
Objects
present
themselves
continually
to
his
mind
and
sense
.
2.
Excessive
heaviness
hath
troublesome
effects
,
for
that
first
of
all
,
it
takes
from
the
mind
all
meanes
to
attend
the
search
of
the
truth
.
The
reason
is
,
for
that
all
the
powers
of
our
soul
,
being
tied
unto
,
their
essence
,
as
the
Branches
unto
the
Tree
,
it
doth
of
necessity
follow
,
that
when
she
is
wholly
busied
in
the
functions
of
one
of
her
powers
,
she
abandons
the
rest
,
and
cannot
assist
them
in
their
actions
.
Wherefore
,
when
as
any
thing
draweth
the
soul
wholly
unto
it
,
and
imploys
her
whole
action
,
she
cannot
attend
any
thing
else
:
by
consequence
whereof
,
an
exceeding
heaviness
seazing
upon
her
,
it
draws
her
away
;
so
,
as
she
cannot
think
of
any
thing
else
,
feeling
her self
opprest
with
Grief
as
with
an
heavy
burden
,
which
beares
her
down
and
hinders
the
liberty
of
her
functions
.
It
is
therefore
generally
true
,
that
there
is
not
an
action
of
the
soul
whereunto
heaviness
is
not
an
hinderance
and
let
.
The
which
we
find
verified
in
our selves
,
for
we
never
do
any
thing
so
well
being
possest
by
cares
as
when
we
are
in
joy
;
whereof
the
reason
is
visible
:
for
that
the
will
is
the
cause
which
excites
us
to
act
,
the
which
hath
the
good
for
Object
,
and
makes
the
more
powerfull
effect
when
it
appeares
pleasing
and
is
accompanied
with
delight
.
It
is
true
,
that
when
there
remains
any
hope
to
surmount
the
causes
of
our
displeasure
,
then
heaviness
may
serve
to
fortifie
our
action
,
and
to
enflame
our
courage
,
for
that
the
more
we
feel
any
Grief
,
the
more
we
strive
to
be
freed
from
it
.
But
if
there
be
no
hope
remaining
we
become
as
it
were
senseless
,
and
abandon
our selves
in
prey
to
Grief
.
We
flee
the
company
of
men
,
we
hate
the
light
,
we
find
,
the
comforts
and
consolations
of
our
friends
importune
,
Iob
16.1
.
Luk
.
22
.
4●.16
.
●●
l.
22.15
.
●sal
3●
.
7
,
8.
Psal
.6
,
7.
Psa●
88.9
.
Prov.
1.13
.
Psal
.
32
4.
Prov.
17
22.
●sal
102
4
,
5.
Peregr
.
de
dolor
cap
.
2.
●lin
lib
.
7.
c●p
.
36.
K
ck●tm
.
ubi
su
ra●ea
cor
Pirrhim
rtur
vis
m
est
torvum
&
rigrum
&
veluti
tostum
.
and
have
no
content
but
to
feed
our selves
with
bitterness
.
Again
,
immoderate
sorrow
causeth
deadness
and
hardness
of
heart
,
dis-inableth
in
prayer
,
stoppeth
the
ear
against
all
words
of
comfort
,
and
weakneth
the
powers
of
the
soul
and
strength
of
grace
,
exposeth
to
temptations
of
impatience
,
and
filleth
the
soul
with
much
bitterness
.
Besides
the
torments
which
heaviness
gives
unto
our
spirits
,
she
doth
also
produce
fearfull
effects
upon
our
bodies
,
for
that
it
is
a
maligne
,
cold
,
and
drie
Passion
,
which
wasteth
the
radicall
humour
,
and
by
little
and
little
quenching
the
naturall
heat
of
the
body
,
thrusts
her
poyson
even
unto
the
heart
,
whose
vigor
she
causeth
to
wither
,
and
consumes
the
forces
by
her
bad
influence
;
whereof
we
see
the
signes
after
death
,
when
as
they
come
to
open
those
that
have
been
smothered
with
Melancholy
.
For
instead
of
an
heart
,
they
find
nothing
but
a
drie
skin
like
to
leaves
in
Autumne
.
So
that
all
things
considered
,
we
may
say
,
that
this
passion
is
most
pernicious
,
which
thus
consumes
our
forces
,
causeth
our
heart
to
languish
,
and
makes
our
life
short
,
but
extreamly
miserable
.
3.
There
are
many
remedies
against
inordinate
sorrow
,
but
most
commonly
the
Grief
is
so
obstinate
,
as
all
applications
are
unprofitable
.
To
cure
it
,
we
must
first
take
away
,
or
at
least
diminish
the
opinion
of
the
evil
which
afflicts
us
:
the
which
is
easie
to
do
,
seeing
it
depends
of
our
opinion
.
For
,
as
Dignities
,
Honours
,
Crowns
and
Triumphs
,
give
us
no
content
,
but
what
we
take
our selves
when
as
they
arrive
;
for
that
we
have
seen
many
weep
even
in
the
midst
of
all
this
pompe
:
so
the
paines
of
this
life
,
ignominies
,
banishments
,
the
loss
of
goods
and
kinsfolks
,
with
all
other
miseries
,
afflict
us
not
extraordinarily
,
unless
we
our selves
make
them
more
bitter
and
violent
by
our
own
weakness
;
for
that
we
have
seen
many
laugh
in
the
midst
of
all
there
miseries
.
4.
Great
and
many
are
the
benefits
of
well-ordered
sorrow
.
It
is
the
Physick
of
the
soul
;
it
purgeth
,
melteth
,
refineth
,
Eccl.
7.3
.
and
preserveth
the
heart
in
good
temper
:
It
is
the
ground
of
spirituall
comfort
,
the
Nurse
of
Joy
.
It
plougheth
up
the
fallow
of
the
heart
,
that
the
Word
of
salvation
might
sinke
deeper
and
deeper
.
A
mourning
soul
is
a
welt-manured
soyl
,
that
receiveth
the
seed
of
the
Word
,
and
bringeth
forth
fruit
with
advantage
.
Immoderate
sorrow
deadeth
and
weakneth
the
powers
of
the
soul
:
but
sorrow
kept
within
limits
and
bounds
,
quickneth
the
heart
to
apprehend
,
judge
and
make
use
of
whatsoever
doth
befall
.
Q.
There
are
two
Kinds
of
Grief
,
the
one
which
resides
in
the
sensuall
appetite
,
and
the
other
which
hath
its
seaete
in
the
rationall
:
How
do
they
differ
?
A.
1.
Sensible
Grief
ia
alwaies
accompanied
with
a
visible
alteration
and
change
of
the
body
which
is
moved
;
whereas
the
Grief
of
the
mind
hath
not
alwaies
an
agitation
of
the
body
,
but
most
commonly
contains
it self
within
the
bounds
of
the
power
where
it
is
framed
;
in
regard
whereof
it
is
sometimes
attributed
to
God
and
Angels
.
2.
The
cause
of
sensible
Grief
resides
in
the
body
,
which
suffers
some
violent
impression
that
alters
it
.
The
cause
[
I
say
]
doth
reside
in
the
body
,
which
receives
some
kind
of
outrage
:
But
the
motion
of
Grief
is
alwaies
framed
in
the
soul
,
for
that
the
body
is
not
capable
but
by
the
presence
of
the
soul
.
But
the
cause
of
the
intellectuall
Grief
resides
in
the
rationall
part
,
and
in
the
mind
,
which
represents
unto
it self
the
evil
which
the
receives
from
the
Objects
which
present
themselves
unto
her
thought
.
3.
The
apprehension
and
knowledge
which
the
exteriour
senses
have
of
things
,
Keckerm
.
Physic
.
lib
.
3.
cap
.
26.
they
do
only
regard
the
present
Objects
which
make
an
actuall
impression
in
them
;
but
the
understanding
not
onely
conceives
things
present
,
but
even
those
that
are
past
,
and
which
may
happen
,
or
fall
under
the
imagination
of
man
.
Hence
it
comes
that
corporeall
Grief
which
followeth
the
apprehension
,
which
things
present
make
in
the
senses
,
grows
only
from
the
presence
of
Objects
contrary
to
their
inclinations
.
Whereas
the
Grief
of
the
mind
following
the
knowledge
of
the
understanding
,
may
grow
from
Objects
that
are
present
,
past
,
or
to
come
,
and
from
those
which
man
doth
presuppose
may
succeed
unto
him
.
Q.
But
whether
of
these
Griefs
is
greater
,
this
of
mind
,
or
that
of
the
body
?
A.
We
shew
our selves
more
sensible
of
the
Grief
of
the
senses
,
then
that
of
the
mind
:
but
it
is
most
certain
that
the
interiour
Griefs
which
afflict
the
soul
,
are
much
stronger
then
the
exteriour
paines
which
torture
the
body
.
For
that
the
apprehension
of
the
mind
and
imagination
,
is
much
more
noble
then
that
of
the
senses
,
and
especially
,
then
that
of
feeling
which
hath
the
greatest
share
in
corporeall
paines
.
For
proof
whereof
,
we
see
great
courages
to
avoid
inferiour
Grief
,
expose
themselves
voluntarily
to
the
exteriour
paines
of
torments
and
punishments
,
which
are
in
some
sort
pleasing
unto
them
,
for
that
the
interiour
joy
doth
mollifie
their
paine
:
whereof
we
have
glorious
examples
in
the
constancy
of
the
Martyrs
,
who
have
exposed
themselves
to
the
fire
,
to
tortures
,
to
Wheeles
,
and
to
the
rage
of
wild
Beasts
,
for
that
they
would
not
sinne
against
God
,
and
burn
Incense
unto
Idols
.
Q.
What
Rules
are
to
be
observed
touching
the
right
ordering
of
Grief
?
A.
1.
That
which
in
it self
is
good
and
holy
,
cannot
be
a
just
Object
of
Grief
.
No
man
can
justly
be
grieved
to
see
the
wicked
change
their
life
unto
a
better
,
to
embrace
piety
,
to
become
just
,
valiant
,
moderate
,
wise
,
and
adorned
with
other
vertues
.
Yea
,
the
most
innocent
souls
rejoyce
whensoever
they
see
a
man
,
who
was
formerly
vitious
and
disordered
,
become
vertuous
and
temperate
:
There
being
no
man
living
that
is
unworthy
of
vertue
,
seeing
that
vertue
by
her
presence
doth
extinguish
vice
.
2.
In
worldly
things
,
such
as
concern
our
Estate
,
Name
,
Credit
,
Friends
and
the
like
,
we
must
look
,
that
our
sorrow
be
not
distrustfull
,
distracting
,
excessive
,
causing
deadness
,
violent
carrying
reason
captive
,
breeding
impatience
,
blind
and
senseless
looking
onely
to
the
cross
,
not
to
the
proper
cause
of
all
miseries
,
which
is
sinne
and
wickedness
.
3.
Spirituall
sorrow
for
sinne
;
hardness
of
heart
,
and
other
Maladies
of
the
soul
,
must
be
moved
and
moderated
by
faith
,
that
it
might
quicken
to
Prayer
,
stirre
up
to
receive
the
promises
of
comfort
,
and
fit
the
heart
to
rejoyce
in
season
.
The
affections
do
all
move
in
a
circle
,
each
one
drawing
other
,
that
if
any
one
move
aright
,
all
follow
in
their
course
.
Thus
joy
and
sorrow
succeed
one
another
,
and
both
take
their
fit
season
,
if
ei●her
be
orderly
in
motion
.
Sorrow
is
immoderate
if
it
admit
not
joy
:
Joy
is
excessive
if
it
drownsorrow
.
4.
Sorrow
must
be
universall
and
uniforme
proportioned
to
evil
that
doth
afflict
.
As
it
is
a
fault
to
grieve
when
we
should
rejoyce
,
and
to
rejoyce
when
we
should
grieve
;
so
it
s
not
to
grieve
for
all
evil
,
in
a
measure
answerable
to
that
which
doth
afflict
.
There
be
degrees
of
evils
,
so
are
there
of
sorrow
for
them
.
Q.
How
may
this
sorrow
be
stirred
up
in
us
?
A.
1.
Desire
doth
cause
Grief
,
when
the
possessing
of
the
desired
good
is
hindered
or
delayed
.
And
therefore
what
Motives
soever
do
stirre
up
desire
,
the
same
may
be
used
to
awaken
sorrow
.
2.
Love
of
good
,
causeth
Grief
for
evil
;
as
love
to
our
preservation
,
doth
oftentimes
cause
sorrow
and
heaviness
,
for
that
we
apprehend
as
meanes
of
our
destruction
.
By
what
meanes
love
to
good
is
kindled
,
Psal
.
55.4
,
5.
by
the
same
is
the
heart
wrought
to
sorrow
for
the
contrary
evil
apprehended
as
present
.
3.
The
apprehension
of
evil
,
is
the
Object
or
ground
of
sorrow
,
which
is
more
or
less
intense
according
to
the
knowledge
we
have
of
the
evil
that
presents
it self
unto
our
thoughts
,
the
great
danger
,
and
eminency
of
it
,
The
arguments
that
set
forth
unto
us
the
certainty
,
likelihood
,
and
extension
of
the
evill
,
will
be
effectuall
to
work
unfeigned
sorrow
.
Q.
What
Motives
should
perswade
Christians
to
look
well
about
them
,
that
their
sorrow
be
not
immoderate
?
A.
1.
God
requires
,
that
we
serve
him
with
a
cheerfull
and
merry
heart
,
which
they
cannot
do
,
Deut
16.11
,
14
2
Cor
.
9.7
.
Mal
2
13.
who
give
way
to
excessive
sorrow
.
Thou
shalt
rejoyce
before
the
Lord
thy
God
.
God
loves
a
cheerfull
giver
.
See
how
the
Lord
complains
by
his
Prophet
,
of
the
severity
and
perfidiousness
of
the
Husbands
,
whereby
the
Wives
were
compelled
to
wet
the
Altar
of
the
Lord
with
teares
.
That
Exhortation
of
Nehemiah
made
to
the
people
,
when
they
wept
at
the
hearing
of
the
Law
,
may
be
alledged
here
very
fitly
.
This
day
is
holy
unto
the
Lord
your
God
,
N●h
8.9
.
mourn
not
nor
weep
:
for
all
the
people
wept
,
when
they
heard
the
words
of
the
Law
.
The
course
that
many
good
Christians
hold
is
very
preposterous
,
who
afflict
themselves
for
lack
of
delight
and
cheerfulness
,
and
yet
crucifie
themselves
with
inordinate
sorrow
and
dejectedness
of
Spirit
.
Elizeus
being
distempered
with
the
presence
of
wicked
King
Joram
,
before
he
attempted
any
thing
,
2
King
.
3.19
.
whereby
the
three
Kings
distressed
for
lack
of
water
,
might
be
refreshed
;
he
commanded
that
one
skilfull
in
Musick
should
be
brought
,
Cartw
.
in
Prov.
●5
13.
by
whose
art
and
skill
the
clouds
of
sadness
and
distemper
might
be
dispelled
.
But
if
Prophets
,
who
spake
by
immediate
inspiration
,
needed
this
help
of
cheerfulness
,
much
more
others
.
2.
With
men
,
the
Offices
which
are
performed
with
sad
and
heavy
hearts
,
are
unacceptable
.
Neh
.
2.1
,
2.
Est.
4.2
.
What
Master
can
away
with
a
servant
that
is
ever
whining
?
Who
can
take
pleasure
in
a
sad
lumpish
companion
?
Delight
and
cheerfulness
graces
all
Offices
,
is
the
Ornament
of
all
Societies
.
3.
Sorrow
is
the
band
of
the
soul
,
that
ties
it
close
together
that
it
can
scarcely
pant
or
draw
breath
in
the
open
or
free
ayre
.
Psal
.
4.1
.
Isa
.
59.15
.
Q.
What
course
must
be
taken
to
redress
immoderate
sorrow
?
A.
1.
The
principall
meanes
is
serious
meditation
of
Gods
gracious
promises
,
with
full
purpose
and
resolution
of
heart
to
rest
and
cleave
unto
them
.
My
soul
melteth
for
heaviness
,
quicken
me
according
to
thy
Word
,
Psal
.
119
28.
The
Word
of
God
doth
sustain
and
quicken
the
heart
,
promise
grace
and
remission
of
sinnes
,
reveale
unto
us
the
mercy
and
loving
kindness
of
the
Lord
,
by
which
light
and
brightness
the
mists
of
sorrow
are
dispelled
.
And
whereas
excessive
Grief
doth
arise
from
a
false
apprehension
of
evils
present
,
which
maketh
us
judge
our
case
to
be
farre
more
intolerable
then
indeed
it
is
:
By
the
Word
of
truth
we
come
to
see
our
estate
,
what
evils
hang
over
our
heads
,
of
what
quality
,
how
they
may
be
prevented
,
or
where
we
may
find
strength
to
bear
them
,
and
how
all
things
shall
work
for
the
best
unto
us
.
2.
Grief
of
mind
is
eased
by
faithfull
prayer
,
wherein
we
lay
open
our
cares
into
the
bosome
of
the
Lord
,
and
waite
upon
him
till
deliverance
come
from
above
.
In
the
day
of
my
trouble
I
sought
the
Lord
,
Psal
.
77.2
.
Cast
thy
burden
upon
the
Lord
,
and
he
shall
ustain
thee
,
Psal
.
55.22
.
Pray
and
waite
,
seek
and
rouse
up
thy self
to
trust
confidently
.
Out
of
the
depths
have
I
cried
unto
thee
,
O
Lord
.
Psal
130.1
,
2.
5
,
6.
ver
.
Lord
hear
my
voice
,
&c.
I
waite
for
the
Lord
,
my
soul
doth
waite
,
and
in
his
Word
do
I
trust
.
Both
these
,
Prayer
and
expectation
must
be
joyned
,
as
we
must
strive
to
pray
,
so
we
must
stirre
up
our selves
with
all
earnest
resolution
to
waite
with
patience
,
otherwise
the
weight
of
sorrow
will
fall
back
upon
us
more
heavily
.
3.
Former
experience
is
very
effectuall
to
asswage
bitterness
of
heart
.
Psal
.
143.5
.
I
remember
the
daies
of
old
,
I
meditate
on
all
thy
Works
:
I
muse
on
the
works
of
thy
hands
.
Why
hath
the
Lord
dealt
tenderly
with
us
above
all
he
promised
,
and
made
good
whatsoever
he
hath
spoken
?
Why
hath
he
holpen
us
in
our
distresses
,
kept
from
us
the
things
that
we
feared
,
granted
our
hearts
desire
?
but
that
we
should
learn
to
trust
in
his
mercy
,
and
to
expect
like
aid
and
assistance
from
him
.
And
say
we
be
plunged
into
the
depth
of
sorrow
,
former
experience
giveth
wisdom
what
course
is
to
be
taken
to
procure
freedom
.
In
bodily
paines
,
if
we
have
found
ease
by
a
Medicine
,
when
the
same
evil
pincheth
,
we
know
what
is
to
be
done
.
But
in
spirituall
affairs
it
is
much
easier
to
get
understanding
by
former
experiments
.
4
We
must
foresee
the
accidents
of
this
life
,
not
as
if
they
should
happen
infallibly
,
for
that
were
to
make
us
miserable
before
the
time
;
but
as
incident
to
all
men
,
and
that
being
of
this
number
,
if
any
cross
or
misery
shall
fall
upon
us
,
we
may
be
the
less
amazed
.
For
the
crosses
which
we
have
foreseen
,
strike
us
more
gently
,
and
make
a
weaker
impression
in
our
soul
.
Wherefore
a
wise
man
of
the
world
,
who
had
prepared
himself
for
all
the
accidents
of
this
life
,
receiving
the
heavy
news
of
the
death
of
his
Sonne
,
was
no
otherwise
moved
,
but
onely
said
,
I
knew
I
had
begotten
a
mortall
creature
.
Doubtless
it
is
the
effect
of
an
exact
and
singular
wisdom
,
to
have
this
feeling
of
humane
accidents
,
not
to
be
amazed
at
that
which
happens
,
nor
to
see
any
thing
befall
him
,
which
he
hath
not
foreseen
.
So
as
a
wise
man
must
alwaies
remember
,
that
dangers
,
losses
,
banishment
,
infirmities
,
yea
the
death
of
his
Children
,
Wife
,
and
that
which
he
holds
most
dear
,
are
things
which
may
happen
daily
,
and
which
threaten
all
men
;
and
therefore
if
he
be
exempt
,
it
is
the
benefit
and
gift
of
God
,
and
if
they
befall
him
,
that
they
are
the
miseries
of
his
nature
.
For
having
this
consideration
of
the
common
miseries
of
men
,
he
finds
himself
bound
to
suffer
constantly
,
and
with
patience
,
the
necessities
and
crosses
of
this
life
:
lest
he
should
seem
to
fight
against
God
,
who
hath
laid
this
yoke
upon
him
,
to
punish
his
offences
,
or
to
keep
him
in
awe
.
5.
To
mollifie
our
sorrows
,
we
must
remember
that
the
miseries
of
this
life
give
us
a
glorious
subject
to
exercise
our
vertue
,
and
to
shew
our
constancy
before
the
eyes
of
Heaven
and
Earth
,
which
are
Witnesses
of
our
combates
.
For
as
Pilots
cannot
shew
their
Art
and
Industry
but
in
stormes
,
nor
Souldiers
give
proofs
of
their
Valour
,
but
in
the
midst
of
dangers
:
so
a
vertuous
man
hath
no
meanes
to
make
his
vertues
shine
,
but
amidst
the
adversities
which
befall
him
in
this
life
.
6.
But
that
which
should
most
fortifie
us
in
this
thought
,
is
,
that
God
who
doth
cast
us
into
the
middest
of
these
combates
,
will
comfort
and
assist
us
in
them
,
crown
our
constancy
,
and
not
suffer
our
labour
to
go
unrewarded
.
7.
Grief
is
dispensed
by
divertisements
,
by
affairs
,
by
the
entertainment
of
wise
men
,
by
the
discourse
of
such
as
are
learned
and
fear
God
,
and
by
the
force
of
our
own
judgment
,
conceiving
with
our selves
that
we
should
not
suffer
any
misery
to
triumph
over
our
courage
and
constancy
;
that
to
be
toucht
with
affliction
is
a
thing
common
to
all
men
,
but
the
glory
of
this
constant
opposition
,
belongs
onely
to
an
eminent
vertue
.
And
lastly
,
that
he
who
sends
us
these
afflictions
,
is
a
Father
,
and
no
executioner
.
That
it
is
that
great
God
,
without
whose
Decree
there
falles
not
a
haire
from
our
heads
,
and
whose
will
no
man
may
contradict
,
unless
he
will
shew
himself
desperately
mad
.
8.
As
in
other
infirmities
of
the
soul
,
a
greater
evil
makes
the
less
to
be
forgotten
:
so
we
may
disperse
a
present
heaviness
,
either
by
considering
that
it
is
not
the
present
misery
which
we
must
lament
,
but
others
of
greater
moment
,
which
more
threaten
us
;
or
else
in
fortifiing
our
resolutions
with
a
better
hope
,
as
in
representing
unto
our selves
the
glory
of
Paradise
,
after
the
miseries
of
this
life
,
and
the
Crowns
of
Heaven
,
after
the
combates
of
the
the
earth
.
All
these
things
make
great
impressions
in
religious
souls
,
capable
of
the
feeling
of
piety
.
9.
Besides
all
these
,
there
are
remedies
which
are
taken
from
the
Objects
of
the
senses
,
which
recreate
the
mind
and
body
in
the
midst
of
Grief
.
For
first
,
whatsoever
delights
and
gives
joy
unto
the
senses
,
causeth
ease
to
the
heaviness
of
the
soul
;
for
that
joy
is
to
the
soul
,
that
which
rest
is
to
the
body
.
So
as
they
which
rest
,
repair
their
forces
,
mollifying
the
paine
which
hath
tired
them
;
so
they
which
begin
to
tast
any
sweet
pleasures
,
feel
their
Griefs
to
decay
by
little
and
little
,
and
their
heaviness
to
vanish
away
and
go
to
smoke
.
Wherefore
it
is
fit
to
draw
them
that
are
afflicted
into
the
Fields
,
to
enjoy
a
free
ayr
,
and
the
sight
of
Heaven
.
It
is
good
to
shew
them
Harvest
,
Rivers
,
Medowes
,
and
Hills
;
for
that
these
divers
objects
divert
the
afflicted
soul
,
and
make
it
forget
a
part
of
its
Grief
.
Some
have
thought
that
Musick
and
Songs
are
fit
to
charm
our
Melancholies
,
whereunto
they
referre
that
of
Solomon
,
As
he
that
putteth
on
a
Garment
in
cold
weather
,
and
powereth
vineger
upon
niter
,
so
is
he
that
fingeth
Songs
to
an
heavy
heart
:
Prov.
25.20
.
Jun.
in
hunc
.
loc
.
Cartw
.
in
Prov.
25.20
.
Cleaver
.
ibid
.
Which
they
further
confirme
by
the
example
of
David
,
who
by
the
sound
of
his
Harpe
did
pacifie
the
evil
spirit
which
tormented
Saul
:
and
of
Elijah
calling
for
a
Minstrell
,
who
by
his
cunning
and
skill
might
asswage
the
bitterness
of
his
spirit
.
But
experience
hath
taught
us
,
that
all
these
things
do
many
times
rather
entertain
Melancholly
,
then
disperse
it
.
Wherefore
in
this
subject
we
must
observe
the
nature
of
the
infirmity
,
and
the
quality
of
the
Musick
,
which
must
be
proportionable
to
the
disease
.
The
use
of
Wine
also
hath
a
particular
vertue
to
expell
cares
.
Psal
.
104.15
.
Prov.
31.6
.
Jud
.
9.13
.
Wine
makes
a
cheerfull
heart
.
Give
strong
drink
unto
him
that
is
ready
to
perish
,
and
Wine
unto
those
that
be
of
heavy
hearts
.
The
reason
is
,
for
that
Wine
being
moist
and
hot
,
it
doth
at
one
instant
both
water
sweetly
,
and
heat
that
bilious
humour
,
which
is
as
it
were
the
center
and
root
whereunto
Melancholly
doth
fix
it self
.
Sleep
also
and
the
use
of
Bathes
,
are
very
behovefull
;
for
that
both
the
one
and
the
other
reduce
nature
to
her
first
habite
,
and
restore
her
good
constitution
,
which
Grief
had
corrupted
;
the
which
disperseth
heaviness
,
and
causeth
joy
to
enter
into
the
afflicted
soul
.
10
To
rectifie
this
Passion
of
mind
,
we
must
withstand
the
beginnings
,
and
by
all
possible
meanes
expell
those
vaine
,
false
,
frivolous
imaginations
,
absurd
conceits
,
vaine
sorrowes
that
afflict
the
heart
,
Lemnius
.
lib
.
1.
cap
.
16.
by
doing
something
,
or
other
that
shall
be
opposite
unto
them
,
thinking
of
something
else
,
perswading
by
reason
,
or
howsoever
to
make
a
suddain
alteration
of
them
.
It
is
not
in
the
power
of
a
Melancholly
man
altogether
to
free
himself
from
fear
and
sadness
:
but
he
may
choose
whether
he
will
give
way
too
farre
unto
it
,
he
may
in
some
sort
correct
himself
.
A
Philosopher
was
bitten
with
a
mad
Dog
,
and
as
the
nature
of
that
disease
is
to
abhorre
all
waters
,
and
liquid
things
,
and
to
think
still
they
see
the
Picture
of
a
Dog
before
them
,
He
went
for
all
this
to
the
Bathe
,
and
seeing
there
as
he
thought
in
the
water
,
the
Picture
of
a
Dog
,
with
reason
overcame
this
conceit
.
Thou
art
discontent
,
thou
art
sad
and
heavy
,
but
why
,
upon
what
ground
?
Examine
it
throughly
and
thou
shalt
find
none
at
all
,
or
such
as
is
to
be
contemned
.
Rule
thy self
then
with
reason
,
satisfie
thy self
,
accustome
thy self
,
weane
thy self
from
those
fond
conceits
,
vain
fears
,
strong
imaginations
,
restless
thoughts
As
he
that
weares
an
upright
Shooe
,
may
correct
the
obliquity
or
crookedness
,
by
wearing
it
on
the
other
side
:
so
may
we
overcome
and
master
our
affections
if
we
will
,
by
turning
them
some
other
way
.
As
in
a
City
they
do
by
stubborne
rebellious
Rogues
than
will
not
submit
themselves
to
politicall
Government
,
compell
them
by
force
:
so
must
we
do
by
our
affections
.
Melancton
.
de
anima
.
Epist
.
3.
c
.
12.
If
the
heart
will
not
lay
aside
those
vitious
motions
,
and
the
phantasie
those
fond
imaginations
,
we
have
another
forme
of
Government
,
to
enforce
and
restrain
our
outward
members
,
that
they
be
not
led
by
our
passions
.
If
appetite
will
not
obey
,
let
the
moving
faculty
over
rule
her
,
let
her
resist
,
and
compell
her
to
do
otherwise
.
As
in
an
Ague
,
the
appetite
would
drink
,
sore
eyes
that
itch
would
be
rubbed
,
but
reason
saith
no
,
and
therefore
the
moving
faculty
will
not
do
it
.
When
we
are
urged
with
any
matter
of
great
importance
,
we
forget
our
fears
for
the
time
,
a
business
of
more
weight
possessing
that
room
in
the
heart
.
But
what
we
can
do
upon
such
occasions
,
we
may
do
voluntarily
at
another
time
if
we
will
:
for
outward
objects
cannot
give
ability
that
was
not
in
us
before
.
11.
If
Judgment
be
so
depraved
,
reason
over-ruled
,
will
precipitated
,
that
we
cannot
seek
our
own
good
,
or
moderate
our selves
,
our
best
way
for
ease
is
to
impart
our
misery
to
some
friend
,
not
to
smother
it
up
in
our
breasts
.
Strangulat
indusus
dolor
,
atque
exaestuat
intus
.
Ovid
.
Trist
.
lib
.
5.
That
which
was
most
offensive
to
us
,
a
cause
of
fear
and
Grief
,
when
we
shall
but
impart
it
to
some
discreet
,
trusty
,
and
loving
friend
,
is
instantly
removed
by
his
counsell
,
wisdom
,
perswasion
,
advice
,
good
meanes
,
which
we
could
not
otherwise
apply
unto
our selves
.
The
simple
narration
many
times
easeth
our
distressed
mind
,
and
in
the
midst
and
greatest
extremities
,
Senec
.
de
tranq
c
.
7.
Commincus
.
com
.
lib
.
7.
many
have
been
relieved
by
exonerating
themselves
to
a
faithfull
friend
.
And
this
is
one
cause
why
tears
disperse
heaviness
,
and
diminish
our
paine
:
for
when
we
pour
forth
teares
,
we
cast
out
that
which
afflicts
us
,
and
emptying
the
humour
which
oppresseth
us
,
and
smothers
us
within
,
by
this
meanes
we
free
our selves
from
an
heavy
burden
which
lay
upon
our
hearts
,
by
reason
whereof
our
soul
helping
her self
to
cast
out
the
enemy
of
our
life
,
diverts
and
frees
her self
from
the
importune
thought
of
Grief
,
and
imploys
her
imagination
to
this
divertisment
,
the
which
for
this
occasion
is
pleasing
unto
her
.
Another
reason
there
is
,
for
that
it
is
a
contentment
to
man
,
to
do
an
act
befitting
the
estate
wherein
he
finds
himself
.
So
,
as
if
amidst
the
mourning
of
our
friends
,
we
chance
to
laugh
unadvisedly
,
when
we
enter
into
consideration
with
our selves
,
this
lightness
doth
displease
us
,
for
that
laughter
agrees
not
well
with
mourning
;
And
there
is
nothing
doth
accord
and
concurre
better
with
the
condition
of
miserable
men
then
teares
,
wherefore
they
are
pleasing
unto
them
,
and
by
consequent
sweeten
their
torments
.
CHAP.
VII
.
Why
the
Affection
of
Hope
is
to
be
moderated
aright
.
Wherein
the
sanctified
Exercise
thereof
consists
.
The
Effects
of
Hope
.
The
sev●rall
Kindes
of
disordered
Hope
that
must
be
shunned
.
How
a
lively
Hope
is
to
be
stirred
up
,
and
preserved
in
us
.
Question
,
WHy
is
Hope
to
be
moderated
aright
?
A.
1.
Hope
well
ordered
serves
to
mollifie
the
paines
,
and
to
encounter
all
the
crosses
and
accidents
of
this
life
.
Amidst
the
miseries
of
this
life
,
and
all
publique
and
private
calamities
,
which
otherwise
would
be
intollerable
;
the
wise
providence
of
God
hath
provided
us
this
remedy
,
to
fortifie
our
constancy
,
and
to
keep
us
from
shrinking
,
and
falling
under
the
burden
of
adversities
.
And
therefore
a
Rhodian
being
cast
into
an
obscure
and
cruell
Prison
,
among
Serpents
and
venomous
Beasts
,
and
conjured
by
some
of
his
friends
,
to
make
an
end
of
so
many
miseries
by
a
voluntary
death
,
he
answered
wisely
.
That
man
hopes
still
while
he
breathes
:
as
if
he
would
say
,
that
death
onely
could
deprive
man
of
the
hopes
of
life
,
and
better
condition
.
But
the
Prophet
David
more
Christianly
,
Psal
.
27.3
.
I
had
fainted
in
my
affliction
,
unless
I
had
hoped
to
see
the
goodness
of
the
Lord
in
the
Land
of
the
living
.
Hope
holds
up
the
head
in
the
midst
of
all
stormes
,
which
violently
beate
upon
,
and
seem
to
overwhelme
our
ship
.
2.
As
the
North
Starre
is
the
Mariners
Guide
,
who
look
continually
upon
her
light
to
assure
their
Navigation
:
so
Hope
is
that
which
inflames
us
to
the
difficult
actions
we
undertake
.
3.
As
the
brightness
of
the
North
Starre
doth
fill
them
with
joy
that
sayl
by
the
Sea
,
but
when
as
it
shines
not
they
are
dismaied
,
and
fear
hourely
to
perish
by
the
violence
of
some
storme
,
or
to
see
their
Ship
split
upon
some
Rock
:
so
whilest
we
have
any
remainder
of
Hope
,
our
souls
are
content
;
but
if
it
be
quite
vanished
,
we
hold
our selves
miserable
,
and
begin
to
neglect
and
forget
our selves
.
4.
Hope
fortifies
our
resolutions
,
and
makes
them
more
prompt
in
their
actions
.
Hope
fills
with
courage
to
endure
hardness
,
to
beare
crosses
,
to
fight
manfully
,
strive
mightily
,
and
persist
immoveably
.
The
which
is
for
two
reasons
.
The
first
,
for
that
she
hath
for
Object
,
a
good
hard
to
be
obtained
.
But
the
apprhension
of
the
difficulty
,
which
presents
it self
in
the
pursuite
of
the
good
,
whereunto
we
do
aspire
,
doth
usually
make
us
gather
our
forces
together
,
to
vanquish
all
obstacles
,
and
to
attain
unto
it
,
notwithstanding
all
the
difficulties
that
must
be
encountered
.
And
therefore
we
imploy
more
care
and
diligence
,
by
meanes
whereof
we
attain
more
easie
to
the
end
of
our
designes
.
Secondly
,
Hope
breeds
pleasure
and
sweetness
,
which
makes
us
more
active
and
ready
to
pursue
that
which
we
desire
;
For
that
we
behold
nothing
painefull
wherein
we
take
delight
.
Wherefore
as
pleasure
makes
all
actions
delightfull
unto
men
,
so
the
content
we
receive
from
our
Hopes
makes
us
pursue
with
more
heat
,
and
less
paine
,
that
which
we
have
once
conceived
in
our
thoughts
.
This
joy
which
proceeds
from
a
certain
Hope
we
have
of
injoying
,
disperseth
it self
into
all
the
members
of
man
,
the
which
do
joyfully
receive
the
impressions
of
the
moving
faculty
,
yeelding
upon
this
occasion
a
more
prompt
obedience
to
execute
the
Commandements
of
the
soul
.
The
labourer
would
not
expose
himself
so
freely
to
the
rigor
of
the
ayr
,
nor
endure
with
such
patience
the
injuries
of
times
,
in
tilling
his
Land
,
if
he
did
not
promise
unto
himself
a
rich
Harvest
for
the
fruit
of
his
labour
.
The
Souldier
would
not
cast
himself
into
dangers
,
he
would
not
mount
up
to
breaches
,
nor
thrust
himself
into
the
fury
of
combates
,
if
the
expectance
of
glory
,
or
Hope
of
booty
did
not
animate
his
courage
.
The
Merchant
would
not
pass
through
Rocks
,
fires
,
waves
,
and
stormes
,
running
from
Sea
to
Sea
,
and
from
Port
to
Port
,
if
he
did
not
promise
unto
himself
great
wealth
,
in
recompence
of
his
voyages
and
travels
.
So
as
Hope
is
as
it
were
,
the
soul
of
goodliest
actions
,
making
us
to
surmount
all
the
difficulties
and
obstacles
,
which
might
hinder
the
execution
by
the
mollifying
of
our
resolutions
.
Yea
,
it
is
certain
,
that
courage
hath
alwaies
been
held
an
effect
of
good
Hope
:
for
when
as
man
hopes
to
surmount
those
fearfull
things
,
which
seem
to
threaten
him
,
he
goes
couragiously
to
encounter
them
;
whereas
when
he
is
surprized
by
fear
,
he
faints
and
abandons
himself
unto
the
misfortune
,
his
despair
rising
from
the
difficulties
which
he
apprehends
in
the
good
which
he
should
pursue
.
5.
Although
Love
be
the
Fountain
of
all
the
Passions
of
the
soul
,
yet
Hope
may
be
the
cause
that
we
love
any
one
.
For
Hope
may
propound
unto
it self
two
things
,
that
is
to
say
,
the
good
which
we
Hope
for
,
and
the
meanes
to
obtain
it
.
Wherefore
an
Object
of
good
presenting
it self
unto
us
,
which
we
are
not
able
to
attain
unto
,
but
by
the
assistance
of
other
;
for
this
reason
,
Hope
doth
also
regard
those
that
assist
us
,
and
make
the
thing
easie
.
Seeing
then
that
Hope
regards
the
Objects
which
we
propound
unto
our selves
,
undoubtedly
Love
is
that
root
and
cause
of
Hope
;
for
that
we
Hope
not
for
any
thing
,
but
that
wherewith
we
are
in
love
,
and
whereunto
we
have
tied
our
affections
,
desiring
passionately
to
enjoy
it
.
But
for
that
Hope
reg●●ds
him
which
doth
open
to
us
the
meanes
,
and
makes
the
thing
possible
;
Love
is
a
bud
of
Hope
,
seeing
that
we
love
him
,
for
that
we
Hope
to
attain
unto
our
desires
by
his
assistance
.
So
as
the
first
impression
which
the
Object
which
we
pursue
makes
in
our
souls
,
is
an
effect
of
the
love
we
bear
it
,
conceiving
it
to
be
a
good
fit
for
us
.
But
the
consideration
of
the
meanes
to
attain
unto
it
,
which
comes
from
others
,
makes
a
second
impression
in
us
,
and
induceth
us
to
love
him
that
doth
procure
it
,
representing
him
unto
us
as
profitable
unto
our
design
,
and
therefore
worthy
to
be
beloved
.
6.
Vaine
Hopes
do
grievously
delude
and
beguile
the
heart
,
leaving
nothing
behinde
them
but
vexation
or
despair
,
after
great
labour
and
toyl
,
when
we
be
utterly
disappointed
.
It
is
not
unfitly
defined
,
to
be
a
Dream
,
that
presents
it self
to
a
man
awake
.
For
as
Dreames
in
the
night
fill
us
with
illusions
and
vain
formes
,
which
abuse
us
,
and
which
make
us
imagine
that
we
are
rich
in
our
extremest
poverty
,
that
we
are
happy
in
our
greatest
misery
,
that
we
injoy
Scepters
and
Crowns
,
in
the
midst
of
bonds
and
Irons
,
that
we
command
great
Empires
,
when
we
are
restrained
in
an
hard
and
slavish
captivity
:
In
like
manner
,
Hope
abusing
our
imagination
,
fils
our
souls
with
vain
contentments
,
and
represents
unto
us
that
all
things
are
subject
to
our
power
,
that
we
are
in
right
good
estate
,
assured
of
salvation
,
able
to
repent
when
we
please
,
and
to
shunne
the
practice
of
evil
by
our
own
power
;
when
in
truth
,
our
state
is
most
miserable
,
our
course
abhomination
,
our
waies
tend
to
death
;
and
we
have
no
power
in
our
hands
to
deliver
our selves
from
the
reign
of
sinne
,
or
the
power
of
wrath
to
come
.
Yea
,
in
the
middest
of
our
greatest
disgraces
,
we
flatter
our selves
with
this
conceit
,
that
humane
calamities
and
miseries
have
their
bounds
,
and
that
they
are
weary
to
be
alwaies
about
one
man
;
as
the
winds
and
stormes
in
the
end
break
,
and
are
pacified
after
the
most
violent
gusts
.
Thus
we
hope
to
see
a
change
in
the
course
of
this
life
,
and
that
the
day
which
we
attend
will
make
our
condition
better
,
and
convert
our
misfortunes
into
incomparable
felicities
,
when
beside
fond
conceit
we
have
no
reason
to
expect
better
times
.
The
Scripture
resembles
the
hope
of
the
hypocrite
to
the
Spiders
web
,
Job
8.13
,
14.
which
is
spun
with
labour
,
breaks
of
it self
without
any
violence
:
To
the
dream
of
an
hungry
man
,
who
is
the
more
tormented
after
he
awakeneth
,
because
he
findeth
he
did
but
dream
of
plenty
:
Iob
11.20.18.24
.
Prov.
11.23
.
To
a
puff
of
breath
,
or
the
giving
up
of
the
ghost
,
which
shall
bring
him
to
the
King
of
terrors
.
The
expectation
of
the
wicked
is
wrath
.
7.
Lively
well-ordered
hope
is
most
necessary
and
profitable
in
all
the
parts
of
our
life
,
and
the
severall
actions
of
it
.
Our
life
without
hope
is
a
most
heavy
burden
:
no
work
can
find
good
success
that
is
begun
without
Hope
.
Hope
is
much
better
than
any
stately
palace
,
delightfull
gallery
,
orchard
,
garden
,
pleasant
aire
and
prospect
,
which
the
sonnes
of
men
prepare
with
great
cost
,
travell
and
pains
for
their
comfort
.
These
without
hope
can
avail
nothing
;
Hope
without
these
is
sufficient
of
it self
.
Give
a
man
hope
in
prison
,
banishment
,
poverty
,
disgrace
,
and
he
will
endure
without
fainting
or
impatience
.
8.
Sound
Hope
is
certain
in
event
.
They
that
hope
in
the
Lord
shall
not
be
confounded
.
If
the
Lord
promise
life
in
death
,
light
in
darkness
,
a
setled
state
of
the
Church
in
the
midst
of
confusion
,
a
calm
after
many
storms
and
hideous
tempests
;
it
is
meet
the
faithfull
should
rest
in
the
word
of
promise
,
and
their
expectation
should
be
gladness
.
Prov.
10.27
.
Q.
Wherein
stands
the
right
exercise
of
Hope
?
A.
In
this
,
that
it
be
directed
according
to
the
commandement
of
faith
,
to
expect
all
good
things
promised
according
to
the
nature
of
the
promise
,
Psal
.
130.5
.
&
119.45
.
in
all
estates
and
conditions
,
both
when
means
are
at
hand
,
and
when
they
fail
,
grounding
it self
upon
th●
free
grace
of
God
.
In
things
spirituall
absolutely
promised
,
hope
must
be
certain
,
stedfast
and
constant
,
even
when
all
things
seem
to
threaten
the
contrary
:
The
like
may
be
said
of
things
temporall
promised
in
the
same
manner
;
as
of
Israels
possessing
the
Land
of
Canaan
,
Davids
coming
to
the
Crown
.
In
outward
things
conditionally
promised
,
hope
is
conditionall
;
for
it
is
grounded
upon
the
word
of
truth
received
by
faith
,
and
what
faith
cannot
believe
,
hope
cannot
expect
.
In
the
most
desperate
dangers
we
must
hope
for
an
happy
issue
,
but
the
particular
event
is
uncertain
.
We
may
expect
good
from
men
as
the
instruments
of
God
,
and
in
lawfull
causes
we
may
hope
to
finde
success
by
lawfull
means
,
wit
,
friends
,
power
and
such
like
:
but
still
our
confidence
must
be
fixed
upon
the
Lord
,
without
whose
blessing
all
second
causes
are
of
no
validity
.
Prov
21.31
.
Prov.
29.26
.
The
horse
is
prepared
for
the
battell
,
but
safety
is
of
the
Lord
.
Many
seek
the
Rulers
favour
,
but
every
mans
judgement
cometh
from
the
Lord
.
Many
employ
all
their
friends
,
and
use
all
possible
means
to
have
the
Magistrate
made
for
them
in
their
suits
and
questions
:
Prov.
19.6
.
but
the
sentence
which
the
Magistrate
shall
pass
upon
every
mans
cause
,
whether
it
be
to
clear
him
or
to
cast
him
,
Iob
27.9
,
10.
Ps.
142.3
,
4
,
5.
is
of
the
Lord
.
In
all
conditions
of
life
,
seem
our
case
never
so
forlorne
or
past
cure
,
we
must
hope
in
God
,
in
the
use
of
lawfull
means
alone
:
but
we
can
never
look
to
speed
well
,
if
we
turn
unto
evil
courses
,
for
there
is
no
promise
that
God
will
bless
them
.
2
Chro
.
25.8
.
Q.
What
are
the
effects
of
Hope
?
A.
1
He
that
hopeth
truly
will
wait
patiently
without
fainting
or
impatiency
,
though
the
Lord
seem
to
delay
.
My
soul
,
wait
thou
only
upon
the
Lord
;
for
my
expectation
is
from
him
.
Psal
.
62.1
,
5.
2.
Hope
drives
a
man
to
seek
the
Lord
early
with
earnestness
and
contentation
,
In
the
use
of
all
good
means
,
and
when
they
sail
,
untill
he
be
found
for
his
help
,
Psal
.
40.1
.
Psal
.
86.2
.
Psal
.
130.5
,
6.
Psal
.
142.5
.
Psal
.
61.2
,
3.
I
waited
patiently
for
the
Lord
,
and
he
inclined
unto
me
and
heard
my
cry
.
Faith
looketh
unto
God
as
a
poor
beggar
,
and
hope
waiteth
as
a
petitioner
at
the
throne
of
grace
,
knowing
that
he
from
whom
all
good
things
come
,
looketh
to
be
sought
unto
,
that
it
may
appear
that
his
mercies
are
free
and
undeserved
,
3.
Hope
preserveth
pure
from
defilement
of
flesh
or
spirit
:
it
will
not
suffer
corruption
to
harbour
quietly
in
the
bosome
,
nor
turn
aside
to
ungodly
courses
.
4.
The
man
that
waiteth
upon
God
,
is
not
puffed
up
with
present
prosperity
,
knowing
that
a
change
may
come
;
Iob
.
3.2
,
2●
.
Psal
.
33.22
.
Psal
.
142.5
.
nor
dejected
with
evil
tydings
,
as
if
there
were
no
helpe
in
God
:
nor
doth
he
judg
of
things
by
outward
appearance
and
present
success
.
But
of
the
effects
of
Hope
see
before
,
in
that
which
hath
been
said
of
the
sanctification
of
this
affection
.
Q.
What
are
the
severall
kindes
of
disordered
Hope
that
must
be
shunned
?
A.
1.
Hope
is
evil
,
when
men
expect
to
thrive
and
prosper
by
ungodly
practises
;
as
cosenage
,
lying
,
oppression
,
prophanation
of
the
Lords
day
,
&c.
Do
they
not
erre
that
devise
evil
?
There
is
nothing
almost
,
Prov.
14.22
.
Gen.
11.3
.
Psal
.
12.4
.
Prov
1.11
,
12
,
13.
Isa
7.6
.
which
wicked
men
do
not
hope
they
can
obtain
and
compass
by
their
sleight
and
cunning
;
as
the
Gyants
who
attempted
to
build
the
Tower
of
Babylon
,
nothing
doubted
of
the
effect
.
But
the
Spirit
of
God
speaking
in
the
mouth
of
his
Prophets
,
declareth
that
they
are
false
in
their
hope
,
and
shall
come
short
of
their
purpose
.
Never
could
wicked
man
obtain
his
hope
to
his
contentment
in
his
sinfull
devices
.
Either
he
cometh
too
short
of
that
which
he
concluded
to
do
,
or
misseth
of
that
happiness
which
he
looked
for
in
his
exploits
,
or
falleth
into
those
troubles
which
he
never
stood
in
fear
of
.
2.
Carnall
hope
is
evil
,
when
we
rely
upon
strength
,
wisdome
,
authority
,
riches
,
casuall
experience
,
and
promise
great
security
to
our selves
,
when
we
be
compassed
about
with
humane
aides
.
The
heart
of
man
is
apt
to
flatter
it self
in
these
things
,
as
if
nothing
were
impossible
to
him
that
is
thus
underset
:
whereas
the
Lord
can
easily
beat
down
the
force
of
the
mighty
,
Confide
regnis
cum
levu
magnas
opes
Huc
feras
&
illuc
casus
.
Sen.
trag
.
Medea
.
Isa
.
8.9
,
10.
and
bring
their
glory
into
confusion
.
An
horse
is
but
a
vain
thing
to
save
a
man
,
neither
is
any
man
delivered
by
his
much
strength
.
Associate
your selves
O
ye
people
,
and
ye
shall
be
broken
in
pieces
;
gird
your selves
,
and
ye
shall
be
broken
in
pieces
.
How
hath
the
Lord
taken
the
crafty
in
their
own
counsel
,
and
troden
the
glory
of
the
mighty
under
feet
?
It
is
all
one
with
our
God
to
save
by
few
and
many
,
with
and
without
the
strength
of
men
.
3.
Limited
hope
,
when
we
can
be
content
to
wait
for
a
season
,
so
it
be
not
long
;
but
faint
or
give
over
to
expect
help
,
if
it
be
deferred
.
How
oft
are
such
like
voices
heard
amongst
Christians
;
Till
such
a
time
I
had
good
hope
,
but
now
I
am
clean
out
of
heart
?
If
I
finde
not
comfort
by
such
means
,
I
can
never
look
for
it
?
But
this
is
our
infirmity
,
we
must
wait
till
the
Lord
shew
mercy
,
Psal
.
119.81
.
&
123.2
.
and
hold
fast
his
promise
when
he
seems
to
be
far
from
our
help
.
4.
Superficiall
and
slight
hope
must
be
setled
and
rooted
better
.
Such
is
the
hope
of
them
that
hold
out
in
lesser
tryals
,
faint
in
greater
difficulties
.
In
some
particular
troubles
they
lift
up
their
hearts
,
and
stick
to
the
promises
:
but
if
they
be
pressed
hard
,
they
start
aside
and
give
way
to
the
temptation
.
The
temporary
believer
shrinks
in
persecution
if
he
be
not
choaked
with
the
world
and
the
pleasures
of
it
:
so
fareth
it
with
the
hope
of
the
hypocrite
,
which
wanteth
rooting
.
5.
Partiall
hope
is
unsound
,
2
Chro
.
25.9
,
10.
misordered
,
when
we
expect
help
f●om
Heaven
in
some
particular
occasions
,
but
ordinarily
rely
upon
our
own
devices
,
or
the
arm
of
flesh
,
It
is
many
times
reproved
in
the
Saints
of
God
,
that
they
trusted
in
Egypt
,
Assyria
,
the
arm
of
flesh
,
2
Chro
.
16.7
,
8
,
9.
but
relied
not
upon
the
Lord
.
Q
How
is
lively
Hope
to
be
preserved
or
stirred
up
in
us
?
A.
1.
In
stirring
it
we
must
alwayes
have
an
eye
to
the
grounds
and
foundations
whereupon
our
Hope
shall
be
built
;
for
as
●hese
fadge
,
so
Hope
followeth
:
if
these
be
small
or
frivolous
,
Hope
is
vain
and
ridiculous
;
if
they
be
strong
and
sound
,
Hope
will
prove
more
certain
and
prudent
.
2.
All
Christian
Hope
depends
upon
the
gracious
promises
of
God
which
never
fail
;
and
to
quicken
it
the
better
,
it
is
profitable
to
discourse
over
these
circumstances
;
who
hath
made
the
promises
,
how
he
standeth
affected
towards
us
,
in
what
relation
he
is
obliged
unto
us
:
What
he
hath
promised
,
how
it
makes
for
his
glory
to
accomplish
it
,
for
what
reasons
he
will
be
pleased
to
grant
our
suits
or
requests
:
What
a
potent
and
wise
Intercessor
we
have
to
plead
our
cause
,
and
of
what
credit
with
the
Father
:
What
plentifull
means
he
hath
in
store
to
bring
to
pass
what
he
hath
spoken
,
and
how
easily
he
can
accomplish
them
.
3.
It
is
not
amiss
to
set
down
all
the
objections
which
any
way
may
frustrate
hope
,
and
briefly
,
orderly
,
and
as
evidently
as
may
be
,
refute
them
:
for
thereby
all
cavils
and
impediments
shall
be
removed
.
4.
We
must
make
use
of
former
experiments
,
Psal
.
64.10
.
comparing
them
with
the
Word
of
God
,
and
judging
accordingly
:
But
experience
is
only
a
fortification
,
not
the
ground
of
Hope
.
By
experience
we
come
to
see
and
are
perswaded
,
that
what
others
hold
impossible
,
may
notwithstanding
succeed
happily
,
which
doth
much
prevail
with
us
:
but
if
all
experience
were
wanting
,
we
should
yet
rely
upon
the
infallible
promise
of
God
.
Grace
is
the
ground
,
Psal
.
33.18
.
&
130.7
.
truth
and
power
the
props
of
Hope
,
experience
a
notable
furtherance
to
strengthen
and
encourage
in
expectation
of
Gods
mercy
.
CHAP.
VIII
.
Why
Courage
and
hardiness
is
to
be
exercised
aright
,
and
wherein
the
right
exercise
thereof
consists
.
How
faith
begets
Courage
.
The
things
wherein
spirituall
Courage
doth
shew
it self
.
The
kindes
of
disordered
Courage
that
must
be
shunned
or
corrected
.
The
means
whereby
spirituall
Courage
may
be
encreased
.
Question
,
WHy
is
Courage
and
Hardiness
to
be
ordered
aright
?
A.
Hardiness
,
which
is
a
passion
of
the
soul
that
doth
fortifie
it
and
make
it
assured
against
the
miseries
which
are
most
difficult
to
avoid
,
Dan
.
1●
.
19
.
2
Chro
.
32.7
.
and
encourage
it
to
pursue
those
good
things
which
are
most
painfull
to
obtain
,
notwithstanding
all
opposition
to
the
contrary
,
must
be
rightly
moderated
;
because
it
is
of
excellent
use
in
a
Christian
course
.
For
1.
A
godly
life
is
beset
with
many
difficulties
from
the
Devil
and
the
world
.
Satan
rageth
,
the
world
raiseth
manifold
persecutions
,
1
Cor
.
16.13
.
which
cannot
be
resisted
without
courage
.
Watch
ye
,
stand
fast
in
the
faith
,
quit
you
like
men
,
be
strong
.
Courage
is
for
the
warre
;
but
all
Christians
are
the
souldiers
of
Christ
Jesus
,
who
have
received
press-money
to
fight
under
his
banner
.
2
Tim
2.3
.
2
Sam
.
10.12
.
Thou
therefore
endure
hardness
as
a
good
souldier
of
Jesus
Christ
.
Like
as
Joab
exhorted
his
souldiers
fighting
for
their
countrey
,
to
be
valorous
and
to
play
the
men
:
so
doth
the
Lord
by
his
servants
call
upon
us
to
be
hardy
,
Deut
.
11.6
,
7.
Iosh
.
1.6
.
&
10.25
Psal
.
27.14
.
&
31
24.
Mat
.
4.1
,
2
,
3.
strong
and
valiant
in
heart
and
carriage
,
Be
strong
and
of
go●d
courage
,
fear
not
.
2.
The
practice
of
any
publike
duty
,
or
the
effecting
of
any
common
good
,
shall
finde
much
enmity
against
it
.
The
Devill
will
soon
(
if
we
set
our selves
this
wayes
)
cry
for
clubs
,
and
reach
us
some
knocks
:
We
shall
know
that
these
things
shall
cost
the
setting
on
.
Thus
in
Christ
,
when
first
he
set
upon
the
work
of
our
redemption
,
Satan
set
upon
him
with
incredible
fury
:
and
after
when
he
was
fruitfully
teaching
,
he
sent
his
acquaintance
to
speak
with
him
,
Mat
.
12.46
.
Mat
.
20.22
,
23
thereby
intending
to
interrupt
the
work
in
hand
:
and
when
he
told
his
Disciples
of
his
suffering
,
Satan
by
Peter
sought
to
turn
him
from
it
:
Master
,
save
thy self
.
1
Thes
.
2.8
.
If
Paul
purpose
to
come
and
visit
the
Thessalonians
for
the
strengthening
of
their
faith
,
Satan
will
lay
blocks
in
the
way
:
If
Nehemiah
go
about
to
repair
the
walls
of
Jerusalem
,
Neh
.
4.1
,
●
.
and
to
reedifie
the
Temple
,
Tobiah
and
Sanballat
will
turn
every
stone
to
dismay
him
in
that
work
.
In
this
case
what
can
be
done
without
courage
?
It
is
not
for
timorous
and
faint-hearted
men
to
undertake
such
enterprises
.
The
fearfull
heart
and
remiss
hand
are
nothing
fit
to
perform
any
great
matters
in
the
house
of
God
.
4
All
the
duties
of
Christianity
are
weighty
,
some
very
difficult
,
yea
,
seeming
altogether
impossible
,
which
no
man
destitute
of
courage
will
adventure
to
begin
,
much
less
to
finish
.
He
had
need
to
be
a
man
of
some
spirit
and
resolution
,
that
must
neglect
the
displeasure
and
frowns
,
reject
the
Letters
and
suits
,
contemn
the
mocks
and
disgraces
of
great
men
and
superiours
:
But
this
straight
is
the
man
that
would
live
godly
,
thrust
upon
many
times
.
Had
not
the
brain
need
to
be
of
a
strong
constitution
,
that
must
dispell
and
disperse
the
fumes
ascending
from
a
corrupt
liver
,
stomach
or
spleen
?
What
strength
of
valour
shall
we
think
needfull
for
him
,
that
must
stand
out
against
the
flatteries
,
inticements
,
tears
of
friends
;
the
rumours
,
clamours
,
slanders
of
the
wicked
:
that
must
oppose
the
current
of
times
and
the
torrent
of
vice
;
hazard
the
loss
of
maintenance
,
liberty
and
life
?
But
all
these
miseries
doth
the
sincere
practise
and
pursuit
of
piety
bring
upon
us
.
In
which
respects
,
some
duties
in
themselves
not
difficult
,
do
appear
very
troublesome
,
from
which
we
are
willing
to
withdraw
our
shoulder
;
as
namely
,
to
open
our
mouthes
for
the
poor
in
the
cause
of
judgment
,
Prov.
24.11
,
12
&
31.8
.
to
deliver
them
that
are
unjustly
drawn
to
death
,
to
adventure
our
credit
,
reputation
and
honour
,
in
defence
of
the
innocent
that
live
in
disgrace
and
misery
.
What
,
that
sometimes
we
are
called
forth
of
God
to
adventure
our selves
farre
in
desperate
cases
?
As
Esther
must
go
in
to
King
Aashuerus
to
speak
for
the
life
of
the
Jews
,
a
people
appointed
to
the
sword
,
by
a
Decree
that
could
not
be
reversed
.
Besides
the
duties
themselves
laid
upon
us
,
do
farre
exceed
our
strength
and
ability
:
which
is
sufficient
to
daunt
and
dismay
the
cowardly
and
faint-hearted
.
Many
are
hindred
,
not
so
much
with
defect
of
strength
,
as
pusillanimity
and
sloathfull
desparation
of
mind
,
that
they
dare
not
undertake
any
thing
that
is
excellent
,
or
having
undertaken
lay
it
aside
,
if
any
difficulty
appear
.
But
if
the
work
indeed
be
too
hard
for
us
,
what
man
of
many
will
attempt
any
thing
therein
?
2
Chro
.
22.13
.
&
.
28.10
.
1
King
.
2.2
.
If
Solomon
must
build
an
exceeding
magnificent
Temple
to
the
Lord
,
David
will
call
upon
him
to
be
strong
and
of
good
courage
;
because
no
man
of
weak
resolutions
would
ever
undertake
a
work
of
that
cost
,
pains
and
weight
,
for
the
glory
of
God
-
4.
The
conquering
and
subduing
of
many
boisterous
,
unruly
,
deep-rooted
passions
,
is
a
labour
beset
with
manifold
discouragements
;
both
in
respect
of
their
strength
,
which
seems
unconquerable
,
and
of
the
many
foils
we
have
already
received
in
that
battell
.
The
Israelites
being
now
to
enter
into
the
Land
of
Canaan
,
Numb
.
13.28
.
&
14.2
.
Deut
.
1.28
,
29.
were
so
terrified
with
the
height
of
the
walles
,
and
strength
of
the
inhabitants
,
that
casting
off
all
hope
of
possessing
that
countrey
,
they
began
to
think
of
return
into
the
Land
of
Egypt
.
Thus
they
were
affected
upon
the
first
report
they
heard
of
that
Land
:
what
would
they
have
done
,
if
once
or
twice
they
had
fallen
before
their
enemies
?
But
every
Christian
must
fight
with
his
head-strong
lusts
,
that
are
fast
riveted
in
his
nature
,
and
by
long
continuance
are
become
a
second
nature
,
notwithstanding
he
hath
been
often
foiled
by
them
.
By
all
this
it
is
manifest
,
that
a
Christian
must
be
of
a
generous
spirit
and
resolution
,
one
that
cleaveth
unto
God
with
full
purpose
of
heart
.
5.
He
that
will
live
godly
must
suffer
persecution
,
which
is
terrible
to
flesh
and
blood
.
Through
many
tribulations
we
must
enter
into
the
Kingdom
of
Heaven
:
Isa
.
35.3
.
Heb
.
11
.
1●
Prov.
28.1
.
but
the
fearfull-hearted
and
feeble-handed
are
unfit
for
such
encounters
.
The
courage
of
a
Lyon
is
necessary
for
a
Christian
,
who
must
not
be
amazed
with
any
terrors
.
2.
Passionate
courage
is
very
inconstant
:
We
may
observe
,
that
many
which
shew
great
hardiness
and
courage
to
cast
themselves
into
danger
,
as
soon
as
they
find
themselves
engaged
,
are
often
amazed
;
as
we
see
in
those
that
go
valiantly
to
a
charge
,
but
finding
resistance
,
they
turn
their
backs
to
the
enemy
:
whereof
we
can
give
no
other
reason
,
but
that
they
are
not
valiant
by
judgment
,
but
by
the
bounty
of
nature
;
so
as
apprehending
not
the
greatness
of
the
danger
before
they
enter
,
but
imagining
that
they
shall
vanquish
whatsoever
opposeth
it self
against
them
;
when
as
they
find
resistance
which
they
did
not
expect
,
they
are
amzaed
at
the
strangeness
of
this
accident
,
and
their
hearts
grow
cold
and
relent
in
such
sort
,
as
sometimes
they
flie
before
their
enemies
,
But
the
contrary
happens
to
those
that
are
truly
valiant
,
for
when
as
they
govern
their
courages
by
wisdome
,
there
is
no
sudden
accident
that
may
befall
them
,
that
can
dismay
them
;
whereas
commonly
they
find
less
resistance
than
they
expected
before
they
entred
the
fight
,
so
as
their
resolution
is
alwayes
fortfied
and
never
deciaes
;
yea
,
commonly
they
shew
themselves
more
cold
in
the
beginning
than
at
the
ending
;
for
that
it
is
not
the
passion
that
doth
animate
them
,
but
it
is
judgement
which
doth
act
in
their
courages
.
Prov.
30.30
,
31.
The
Law
is
cal●ed
the
Royall
Law
,
[
as
some
●hink
]
Jam
2
8.
because
it
is
to
be
p
rformed
wi●h
a
princely
,
that
is
,
a
firme
,
or
val●an●
,
and
constant
spirit
.
Jun
par
.
l.
3.
Append
.
in
Jam
.
2.8
.
3.
Good
courage
is
a
comely
ornament
in
a
Christian
.
There
be
three
things
that
order
well
their
going
;
yea
four
that
are
comely
in
going
:
A
Lyon
which
is
strongest
among
beasts
,
and
turneth
not
away
from
any
:
a
Horse
which
hath
his
Loyns
girt
up
:
an
he-Goat
,
and
a
King
against
whom
there
is
no
rising
▪
In
these
verses
Solomon
presents
to
our
view
for
a
pattern
of
courage
,
the
example
of
some
heroicall
creatures
,
all
agreeing
in
the
well
ordering
of
their
going
:
by
whose
example
he
incites
us
to
a
constant
going
forward
in
things
well
undertaken
without
fear
.
As
these
four
do
so
much
prevail
by
their
strength
,
that
they
will
not
be
turned
or
terrified
from
their
enterprises
by
any
terrours
:
so
it
becomes
us
to
be
of
that
courage
and
resolution
,
that
we
desist
not
from
things
excellent
for
any
fear
.
So
that
nothing
is
more
requisite
,
than
that
he
which
undertaketh
a
good
matter
should
be
of
good
courage
,
and
nothing
more
fit
and
decent
,
than
that
a
good
cause
be
prosecuted
with
courage
and
resolution
.
4.
Inordinate
courage
is
very
pernicious
;
for
it
thrusteth
men
into
apparent
dangers
without
cause
,
and
stirreth
no
small
troubles
in
the
Church
of
God
.
2
Chro
.
25.
2
Reg
.
23.29
.
2
Chro
.
35.20
,
21
,
22.
Herein
wicked
Amaziah
offended
to
the
damage
of
his
Kingdom
,
and
good
Josiah
further
to
the
loss
of
his
life
.
He
that
loves
danger
shall
perish
in
it
:
Improvident
hardiness
,
through
presumption
,
rusheth
upon
destruction
and
apparent
danger
.
5.
Excessive
tenderness
is
a
great
enemy
to
a
Christian
course
.
D●ut
.
30.11
,
12
,
3
,
14.
Deut
.
1.28
.
Ma●
11.30
.
Deut
.
20.8
.
Jud
.
7.3
.
Conceits
of
difficulty
keep
under
some
,
that
they
will
not
set
upon
the
practise
of
godliness
:
Despair
of
good
success
drives
many
to
retire
in
the
midway
:
and
one
faint-hearted
souldier
turning
his
back
in
battell
,
doth
weaken
the
hands
of
those
that
fought
couragiously
.
As
melting
mettal
cast
upon
other
may
make
it
melt
,
so
a
sort
of
fainting
,
swooning
fellowes
may
cast
all
the
rest
in
a
syncope
.
Q.
Wherein
stands
the
right
exercise
of
Courage
?
A.
In
this
,
that
it
be
universall
,
uniform
and
constant
,
being
moved
,
quickned
,
directed
,
Psal
60.12
.
Psal
.
18.32
.
Psal
27.14
.
&
●1
.
24
.
Eph
.10
.
Col.
1.11
.
I●a
.
●0
.
15
.
Phil
.
4.
●4
.
1
Pet
.
1.5
.
moderated
by
a
lively
faith
.
The
Authour
of
Christian
resolution
is
the
Lord
of
Hosts
,
It
is
God
that
compasseth
me
with
strength
;
it
is
he
that
stablisheth
the
heart
.
The
ground
is
,
the
wisdome
,
grace
,
mercy
and
goodness
,
but
especially
the
might
and
power
of
God
.
Be
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
Gods
almighty
power
is
it
,
on
which
our
courage
must
be
builded
.
Thus
saith
the
Lord
God
,
In
quietness
and
rest
shall
ye
be
saved
,
in
quietness
and
confidence
shall
be
your
strength
.
I
can
do
all
things
through
Christ
that
strengtheneth
me
.
We
are
kept
by
the
power
of
God
unto
salvation
:
for
no
strength
but
his
can
prevail
against
the
strong
one
in
the
world
.
Psal
.
42.5
,
6.
The
mover
and
quickner
of
Christian
hardiness
is
faith
in
the
Promises
:
Faith
is
the
hand
apprehending
,
the
faithfulness
,
wisdom
,
mercy
,
(
for
all
these
do
strengthen
us
)
and
power
of
God
,
Heb
.
11.23
.
the
matter
apprehended
.
By
faith
Moses
when
he
was
borne
,
was
hid
three
Moneths
of
his
Parents
,
because
they
saw
he
was
a
proper
Child
,
and
they
not
afraid
of
the
Kings
Commandement
.
H●b
.
11.27
.
Psal
.
●0
7.
Psal
56
11.
By
faith
Moses
forsooke
Aegypt
,
not
fearing
the
wrath
of
the
King
.
Some
trust
in
Chariots
,
and
some
in
Horses
:
but
we
will
remember
the
Name
of
the
Lord
our
God
.
In
God
have
I
put
my
trust
:
I
will
not
be
afraid
what
man
can
do
unto
me
.
Thus
sound
Faith
is
the
root
of
Christian
valour
,
which
being
guided
in
all
things
according
to
the
Rules
and
Directions
of
Faith
,
is
rightly
exercised
.
Q.
How
doth
Faith
beget
Courage
?
A.
1.
Faith
in
the
Blood
of
Christ
doth
quiet
and
appease
the
conscience
.
A
guilty
conscience
is
the
greatest
cause
of
darstardliness
,
Prov.
28.1
.
which
being
purged
by
Faith
in
the
death
of
Christ
,
causeth
boldness
and
resolution
in
the
midst
of
all
dangers
that
compass
us
about
.
2.
It
subdueth
boisterous
passions
which
are
the
ulcers
of
mind
,
dis-inabling
it
to
bear
any
burden
,
and
increasing
the
smart
of
any
affliction
manifold
to
that
it
is
in
it self
.
Sound
flesh
will
endure
to
be
handled
,
and
a
sound
spirit
,
that
is
,
an
intire
,
well-confirmed
heart
,
Prov.
18.14
.
will
beare
out
his
infirmities
.
3.
By
Faith
we
receive
the
Spirit
of
Courage
,
and
Power
,
Isa
.
1●
.
2
.
2
Tim
.
1.7
.
Vincenti●●
,
Rage
,
and
do
the
worst
that
the
spirit
of
malignity
can
set
thee
on
work
to
do
.
Thou
shalt
see
Gods
Spirit
strengthen
the
tormented
,
more
then
the
Devill
can
do
t
e
tormentor
.
Rom
.
8.31
.
Heb
.
11.27
.
See
Par
.
Psal
.
25.15
.
Numb
.
14.9
.
Deut
.
1.29.30
.
&
31.8
.
Jud
.
1.19
.
Psal
.
63.8
.
Psal
.
138.7
.
2
Chro
.
16.9
.
Polycarpe
to
him
that
would
have
ti
d
him
to
the
Stake
.
Let
me
alone
(
I
pray
you
)
for
he
that
gave
me
strength
to
come
to
this
fire
,
will
also
give
me
patience
to
abide
in
the
same
without
your
tying
.
John
Rogers
to
one
that
told
him
he
would
ch
nge
his
note
at
the
fire
;
If
I
sh●uld
trust
in
my self
,
I
should
do
so
,
but
I
have
determined
to
die
,
and
God
is
able
to
enable
me
.
Psal
.
60.12
.
Psal
.
23.3
.
Psal
.
118.6
.
Psal
.
3.6
.
&
56.4
.
Psal
.
25
4.
Prov.
28.1
.
Psal
.
112.8
.
Iud
.
1.19
.
of
love
and
a
sound
mind
,
which
constantly
sharpens
and
whets
on
to
despise
every
high
thing
,
that
exalts
it self
against
Jesus
Christ
.
By
nature
we
are
as
timerous
as
the
Hart
,
ready
to
fly
at
the
very
noise
or
cracking
of
trouble
:
but
being
endued
from
above
with
the
Spirit
of
fortitude
,
we
lift
up
our
heads
in
the
times
of
adversity
,
and
put
forth
our selves
with
undaunted
magnanimity
to
withstand
encounters
,
and
overcome
difficulties
.
The
least
blast
is
sufficient
to
overturn
us
,
leaning
upon
our selves
,
but
the
greatest
stormes
are
not
able
to
shake
us
,
being
sustained
by
the
divine
power
of
the
Spirit
.
4.
Faith
looketh
unto
God
,
and
gleweth
the
soul
close
unto
him
by
supernaturall
power
,
whereby
the
heart
is
mightily
encouraged
.
For
if
God
be
on
our
side
who
can
be
against
us
?
Moses
was
couragious
,
as
he
that
saw
him
,
that
is
invisible
.
Mine
eyes
are
ever
towards
the
Lord
:
for
he
shall
pluck
my
feet
out
of
the
net
.
The
Exhortations
in
Scripture
runne
thus
;
Be
strong
,
be
of
good
courage
,
for
the
Lord
is
with
thee
,
he
will
not
leave
thee
nor
forsake
thee
.
David
assured
himself
that
he
should
be
upholden
by
the
right
hand
of
God
,
when
his
soul
did
stick
fast
unto
him
.
Though
I
walk
in
the
midst
of
trouble
,
thou
wilt
revive
me
,
thou
wilt
stretch
forth
thine
hand
against
the
wrath
of
mine
enemies
;
and
thy
right
hand
shall
save
me
.
For
seeing
there
is
no
wisdom
,
nor
counsell
,
nor
strength
against
the
Lord
,
Oh
how
should
he
be
affrighted
with
danger
or
difficulty
,
that
is
assured
of
Gods
help
,
assistance
,
presence
and
protection
?
To
be
resolved
of
Gods
presence
with
us
,
and
providence
over
us
,
is
the
best
remedy
of
all
inordinate
fears
.
In
Warre
men
use
the
sound
of
the
Drumme
and
Trumpet
to
raise
the
courage
of
the
Souldier
,
and
it
must
be
granted
they
be
good
incitements
and
provocations
unto
Battell
:
but
when
it
comes
to
the
point
of
danger
,
to
know
that
God
stands
at
our
right
hand
,
is
the
only
thing
that
puts
heart
into
us
.
He
that
with
his
bodily
armour
brings
the
Shield
of
Faith
,
whereby
his
heart
is
assured
that
God
hath
called
him
to
that
fight
,
and
that
he
is
present
with
him
to
cover
his
head
in
the
day
of
Battell
;
he
is
truly
valorous
,
though
by
nature
weak
and
timerous
.
Though
I
walk
through
the
Valley
of
the
shadow
of
death
,
I
will
fear
no
evil
.
The
Lord
is
on
my
si●e
,
I
will
not
fear
what
man
can
do
unto
me
.
5.
Faith
informeth
of
the
manner
of
Gods
dealing
with
his
people
,
how
he
corrects
them
in
love
,
as
may
be
for
their
profit
,
and
sends
deliverance
,
when
it
may
be
for
their
good
:
whereby
the
heart
is
much
confirmed
to
bear
calamities
more
equally
,
and
to
seek
help
from
the
Lord
alone
.
David
prayeth
in
faith
,
Shew
me
thy
waies
,
O
Lord
,
teach
me
thy
paths
.
6.
By
faith
we
are
assured
of
good
success
,
which
doth
not
a
little
incourage
and
confirme
the
heart
against
all
lets
and
impediments
.
Why
is
the
righteous
as
bold
as
a
Lyon
?
because
his
heart
is
established
,
he
shall
not
be
afraid
,
untill
he
see
his
desire
upon
his
enemies
.
Distrust
causeth
sloth
and
dastardliness
;
as
it
is
noted
of
the
Israelites
,
that
they
went
not
about
to
drive
out
the
Canaanites
that
dwelt
in
the
Valleys
,
because
they
had
iron
Chariots
:
but
he
that
hopes
to
see
a
good
issue
of
his
labours
,
will
proceed
with
valour
and
resolution
.
1
Sam
.
17.37
,
46
,
48.
Let
David
be
assured
of
Victory
,
he
will
go
forth
against
Goliah
,
that
Gyant
of
the
Philistins
,
that
trusting
in
his
might
defied
the
Hoast
of
Israel
,
at
whose
words
all
Israel
was
dismaied
and
greatly
afraid
.
7.
No
recompense
is
to
be
compared
to
the
joys
of
Heaven
,
nor
any
loss
to
the
torments
of
Hell
,
which
faith
represents
as
the
reward
promised
to
them
that
continue
in
well-doing
,
and
the
punishment
of
them
that
fall
away
,
or
withhold
the
truth
in
unrighteousness
.
Heb
.
11.35
.
Through
faith
the
Saints
of
God
have
been
inabled
to
endure
maine
,
terrible
and
exquisite
torments
,
that
they
might
receive
a
better
resurrection
.
2
Cor
4.17
.
Ignatius
,
I
am
the
Wheate
of
Christ
,
to
beg
round
with
the
teeth
of
Beasts
,
that
I
may
be
pure
Bread
for
my
Masters
tooth
.
Let
fire
,
racks
,
pullies
,
yea
all
the
torments
of
Hell
come
on
me
,
so
I
m●y
winne
Christ
.
Gordius
to
the
Tyrant
offering
promotion
;
Have
you
any
thing
equall
or
more
worthy
then
the
Kingdom
of
Heaven
?
For
all
the
sufferings
of
this
life
are
but
light
and
momaintany
,
if
they
be
weighed
with
that
superabundant
glory
that
we
look
for
in
Heaven
.
Men
are
contented
to
labour
hard
all
day
in
sore
work
,
for
a
small
piece
of
silver
;
What
will
he
refuse
to
do
that
he
might
obtain
salvation
,
who
hath
certainly
,
though
but
obscurely
,
seen
the
Glory
of
it
?
8.
Faith
worketh
by
love
:
and
what
will
not
love
do
and
indure
,
if
hot
and
fervent
?
The
timerous
Ewe
,
in
love
,
will
put
forth
her self
and
defend
her
Lamb
:
so
will
the
Hen
for
her
Chickins
.
Q.
In
what
things
doth
Spirituall
Courage
shew
it self
?
A.
It
must
be
remembred
,
that
spirituall
courage
doth
ever
keep
it self
within
the
compass
of
the
Word
,
and
will
not
move
without
the
guidance
and
direction
of
the
truth
:
and
then
it
doth
shew
it self
in
these
things
.
First
,
It
doth
expell
the
fear
of
cowardize
,
when
we
see
great
enemies
against
us
.
Should
such
a
man
as
I
flie
?
Neh
.
6.11
.
&
4.14
.
Deut
.
20.3
.
Who
is
there
that
being
as
I
am
would
go
into
the
Temple
to
save
his
life
?
Let
not
your
hearts
faint
,
fear
not
,
and
do
not
tremble
,
neither
be
ye
terrified
,
because
of
your
enemies
.
Though
a
man
see
an
hideous
mass
of
corruption
,
yet
shall
it
not
affright
him
;
though
Satan
oppose
him
with
incredible
fury
,
yet
will
he
not
forsake
his
standing
.
2.
It
makes
us
not
to
be
dismaied
at
the
difficulties
that
meet
with
us
,
either
in
respect
of
the
duties
to
be
done
,
or
the
opposition
that
is
made
against
us
.
Though
passions
be
strong
,
and
the
duties
hard
,
and
a
man
may
come
by
knocks
,
yet
he
maketh
not
dainties
of
them
.
Nehemiah
was
not
daunted
with
all
the
assaults
that
were
made
against
him
,
to
hinder
the
repairing
of
Jerusalem
,
and
the
building
of
the
Temple
.
3.
It
ties
a
man
with
constant
,
stedfast
,
and
well-advised
resolution
,
to
set
upon
all
known
duties
,
seem
they
never
so
difficult
,
or
the
case
never
so
desperate
.
4.
It
represseth
the
fear
of
torment
and
death
,
whereby
many
are
kept
under
that
they
dare
not
profess
the
faith
of
Christ
,
and
shew
themselves
in
the
maintenance
of
the
truth
.
Therefore
it
is
an
act
of
Courage
,
to
remove
the
impediment
whereby
the
will
is
drawn
back
from
hard
and
dangerous
things
which
ought
not
to
be
shunned
,
and
to
defend
the
will
that
it
be
not
drawn
back
from
the
good
of
reason
,
John
Ardley
,
If
every
ha●re
of
my
head
were
a
man
,
it
should
suffer
death
in
the
faith
I
now
stand
in
.
Psal
.
27.14
.
&
31.24
.
Neh
.
6.9
.
Iud
.
20.22
.
through
fear
of
corporall
evil
.
Courage
doth
fortifie
the
will
of
man
,
and
keep
it
strongly
to
the
good
that
God
commandeth
against
all
evils
of
body
,
amongst
which
death
is
most
terrible
.
5.
It
carrieth
us
to
set
upon
the
work
of
God
earnestly
without
fear
,
and
maketh
us
immoveably
to
persist
untill
all
perils
and
labours
be
overcome
,
although
they
continue
for
a
long
season
.
When
the
hands
are
weakened
,
the
work
falleth
down
:
but
if
the
heart
be
confirmed
,
it
will
not
cease
from
the
enterprize
.
6.
It
doth
shew
it self
in
this
,
that
after
we
are
foyled
,
it
maketh
us
renew
our
battell
,
and
valiantly
charge
our
enemies
with
fresh
assaults
.
The
men
of
Israel
plucked
up
their
hearts
,
(
there
is
courage
)
and
renewed
the
Battell
.
So
Paul
,
though
the
Devill
did
buffet
him
again
and
again
,
yet
being
couragious
,
he
did
renew
his
strength
against
it
by
often
Prayer
.
7.
It
scornes
all
contentments
of
the
world
,
whereby
the
heart
should
be
withdrawn
from
God
.
Q.
What
are
the
Kinds
of
disordered
Courage
that
must
be
shunned
or
corrected
?
A.
1.
There
is
an
evil
and
wicked
Courage
,
Ier
.
9.3
.
when
men
bend
their
tongues
like
bowes
for
lies
,
but
are
not
valiant
for
the
truth
.
If
a
Bear
or
Lyon
be
in
the
way
,
they
will
not
shrinke
;
they
will
encounter
the
greatest
difficulties
;
if
one
course
prove
not
,
they
will
turn
every
stone
.
2.
Carnall
courage
is
evil
and
to
be
reformed
,
which
ariseth
from
confidence
in
the
meanes
,
2
Sam
.
2.20
,
21
,
22
,
2.
2
Reg
.
1.9
,
10.
but
is
not
grounded
upon
the
Promises
of
God
.
This
confidence
may
grow
from
the
opinion
we
have
,
that
the
evil
which
threatneth
us
is
farre
from
us
;
or
from
our
belief
,
that
if
it
should
present
it self
,
we
should
be
able
to
surmount
it
.
As
when
a
City
hath
a
conceit
that
no
man
will
attempt
any
thing
against
the
peace
of
her
Citizens
,
and
if
they
should
,
they
were
able
to
repell
the
injury
,
and
to
endure
the
attempts
of
their
enemies
;
this
belief
makes
them
hardy
and
assured
.
It
may
grow
also
,
for
that
we
find
our selves
weak
,
and
unable
to
resist
our
enemies
,
yet
we
believe
that
we
shall
be
powerfully
assisted
by
our
Allies
,
with
whose
aide
we
hold
our selves
invincible
.
Again
,
this
may
grow
,
for
that
we
believe
,
we
have
neither
received
nor
done
injury
to
any
man
,
which
should
make
us
apprehend
revenge
;
Or
for
that
we
think
we
have
no
enemies
,
or
else
that
they
are
so
feeble
and
weak
as
they
cannot
annoy
;
Or
for
that
they
who
have
power
to
hurt
us
,
are
our
friends
,
and
live
in
good
correspondency
with
us
,
and
have
assisted
us
in
our
occurrents
,
as
for
our
part
we
have
endeavoured
to
bind
them
unto
us
by
all
occasions
which
have
been
offered
.
Moreover
,
it
may
grow
from
an
imagination
that
all
things
shall
succeed
happily
in
regard
of
former
felicities
.
So
Alexander
undertaking
the
Conquest
of
India
,
apprehended
nothing
,
by
reason
of
the
happy
Victories
and
Triumphs
which
he
had
gotten
over
the
Persians
.
So
Caesar
being
overtaken
with
a
cruell
storme
,
and
in
a
small
barke
,
feared
nothing
,
but
to
confirme
the
resolution
of
his
Pilot
whom
the
storme
had
amazed
,
he
wisht
him
not
to
fear
,
seeing
he
carried
Caesar
and
his
fortunes
.
And
so
they
are
hardy
,
who
having
been
ingaged
in
great
dangers
,
have
yet
escaped
;
for
they
imagine
that
good
fortune
which
hath
been
so
favourable
unto
them
in
many
other
occasions
full
of
despair
,
will
not
abandon
them
in
that
present
danger
.
There
be
many
other
occasions
of
carnall
valour
;
as
want
of
experience
,
when
we
know
not
the
greatness
of
the
danger
we
are
to
encounter
;
fury
and
anger
,
with
abundant
furniture
with
all
things
which
may
make
us
fearfull
to
our
enemies
,
as
store
of
coyne
,
disposition
of
body
,
greatness
of
mind
,
extent
of
Empire
,
support
of
friends
,
the
power
of
Armies
,
and
such
like
:
And
to
this
Head
may
be
referred
,
the
confidence
that
men
have
in
the
goodness
of
their
cause
,
when
they
look
not
to
the
Promises
of
God
,
nor
take
care
to
reforme
themselves
according
to
the
Law
of
God
.
3.
Partiall
,
slight
,
inconstant
courage
is
to
be
corrected
,
when
at
some
time
,
in
some
things
we
shew
courage
,
but
at
other
times
,
and
in
other
duties
,
we
give
way
to
slackness
,
and
suffer
sloth
and
timerousness
to
bear
sway
.
The
Tribe
of
Judah
believed
the
Lord
and
his
Promises
in
one
thing
,
Iudg
.
1
19.
and
did
valiantly
in
expelling
the
Canaanites
,
that
dwelt
in
the
Hill
Countries
:
but
in
another
they
did
not
believe
,
namely
,
that
God
would
expell
the
enemies
that
dwelt
in
the
Valleys
,
and
therefore
they
went
not
about
it
,
neither
did
they
obtain
any
such
thing
of
God
.
Our
courage
is
but
weak
,
when
at
one
time
,
in
a
matter
of
less
difficulty
,
and
wherein
we
have
more
experience
,
we
can
shew
some
heart
.
but
are
striken
dead
in
another
which
appeares
more
difficu●t
,
wherein
we
have
not
been
exercised
.
But
most
imperfect
is
their
valour
,
who
making
profession
of
great
boldness
before
the
conflict
,
do
shrinke
in
the
weting
,
and
deceive
the
expectation
conceived
of
them
.
If
thou
faint
in
the
day
of
adversity
,
Mat
.
2●
.
33
,
34
Iob
.
4.3
,
4
,
5.
Prov.
24
,
10.
thy
strength
is
small
.
4.
Boisterous
resolution
is
to
be
amended
,
when
men
unadvisedly
thrust
themselves
into
danger
.
Passionate
courage
ends
in
faintness
,
endures
with
disquietness
.
Q.
By
what
meanes
is
spirituall
Courage
to
be
stirred
up
in
us
?
A.
1.
Hardiness
is
alwaies
accompanied
with
a
certain
hope
,
to
be
able
to
vanquish
and
disperse
those
fearfull
things
which
present
themselves
to
the
understanding
;
whatsoever
therefore
is
availeable
to
confirme
hope
in
the
gracious
Promises
of
God
,
that
is
effectuall
to
beget
and
stirre
up
holy
resolution
;
namely
serious
meditation
upon
the
faithfull
and
never-failing
Promises
of
God
,
the
former
experiences
of
Gods
favour
,
the
manner
of
his
dealing
with
others
that
cast
their
care
upon
him
,
and
attentive
consideration
of
that
glory
that
is
reserved
in
Heaven
for
them
that
fight
the
good
fight
of
Faith
.
2.
This
consideration
,
that
we
are
spirituall
Souldiers
,
chosen
to
fight
under
the
banner
,
in
the
cause
,
and
by
the
strength
of
Christ
Jesus
,
ministers
many
Arguments
of
courage
.
Lauren
e
Saunders
,
I
was
in
Prison
,
till
I
got
into
Prison
,
and
now
saith
he
,
kissing
the
the
Stake
,
Welcome
the
Cross
of
Christ
,
welcome
everlasting
life
:
my
Saviour
began
to
me
in
a
bitter
Cup
,
and
shall
I
not
p●edge
him
?
Cou●age
is
a
mans
Glory
.
Great
is
the
renown
of
valour
in
defence
of
our
Countrey
;
much
greater
to
fight
valiantly
for
the
Glory
of
God
,
the
salvation
of
our
souls
.
Ambrose
to
Calligon
,
Valentinians
Eunuch
threatning
dea●h
,
Well
do
you
that
which
becomes
an
Eunuch
,
I
will
suffer
that
which
becomes
a
Bish●p
.
John
Mallot
a
Souldier
,
Often
have
we
hazarded
our
lives
for
the
Emperour
Charles
the
fift
,
and
shall
,
we
now
shrinke
to
die
for
the
King
of
Kings
?
Let
us
follow
our
Captain
.
Neh
6.9
.
For
Christ
our
Captain
hath
overcome
for
us
,
goeth
forth
with
us
to
Battell
,
will
minister
strength
unto
us
abundantly
.
But
he
is
a
bad
Souldier
that
followeth
his
Captain
sighing
.
In
temporall
warre
,
the
Souldier
will
adventure
to
fight
in
the
mouth
of
the
Cannon
,
in
hope
of
glory
or
perferment
:
What
should
we
do
in
expectation
of
eternall
happiness
?
In
earthly
conflicts
,
the
victory
is
uncertain
,
the
reward
transitory
,
the
booty
insufficient
to
countervaile
the
charges
:
but
in
this
warfare
,
he
that
fights
manfully
shall
Triumph
,
and
winne
a
never-fading
Crown
of
Glory
.
And
as
the
Victory
is
certain
,
and
the
reward
perpetuall
,
so
is
the
fight
easie
to
the
resolute
and
couragious
,
that
relyeth
not
upon
himself
,
but
upon
the
power
and
might
of
the
Lord
.
For
Courage
daunts
the
enemy
,
as
cowardize
doth
encourage
him
.
He
hath
more
then
half
wonne
the
Field
,
that
is
resolved
to
enter
into
the
lists
.
3.
To
preserve
Courage
,
we
must
labour
against
all
conceits
of
self-sufficiency
,
endeavour
the
subduing
of
inordinate
passions
,
and
digge
out
of
the
heart
the
desire
of
earthly
things
.
Why
do
men
faint
?
but
either
they
trust
in
themselves
,
or
affect
inordinately
the
base
things
of
this
world
,
or
be
poysoned
with
self-love
;
either
they
be
unsound
,
or
build
upon
a
sandy
foundation
.
4.
We
must
duly
consider
what
difficulties
and
dangers
do
beset
us
,
and
what
strength
and
protection
we
have
against
them
.
For
all
the
adverse
powers
of
godliness
,
the
more
we
truly
consider
of
them
,
the
less
terrible
they
are
:
and
the
more
we
weigh
what
encouragements
we
have
to
proceed
,
the
more
forcible
they
seem
.
Suddain
accidents
most
amaze
,
whereas
foresight
and
preparation
diminish
the
apprehension
of
present
miseries
.
It
is
most
commonly
seen
,
that
they
never
faint
,
who
have
wisely
cast
their
accounts
,
and
foreseen
the
dangers
that
may
befall
them
.
5.
Courage
descends
from
above
,
and
must
be
craved
by
earnest
supplication
.
Now
therefore
,
O
God
,
strengthen
my
hands
.
6.
Valour
proceedeth
from
love
,
which
must
be
stirred
up
by
all
holy
meanes
,
if
we
would
continue
our
resolution
to
godliness
.
Q.
Doth
Courage
altogether
expell
fear
?
A.
No
:
he
is
fool-hardy
not
couragious
,
who
doth
not
fear
.
As
love
and
hatred
,
so
Courage
and
fear
do
well
agree
,
though
they
seem
opposite
one
to
another
.
CHAP.
IX
.
Why
Fear
is
to
be
rightly
ordered
.
Reasons
taken
from
the
ill
Effects
of
disordered
Fear
;
And
the
singular
Benefits
of
right
ordered
Fear
.
Wherein
the
Holy
Exercise
thereof
consists
.
How
Faith
stirreth
up
this
Fear
in
us
.
The
severall
Kindes
of
Fear
that
are
to
be
shunned
or
amended
,
with
Directions
how
to
depend
upon
God
,
when
all
outward
meanes
fail
.
Question
,
WHy
is
Fear
to
be
rightly
ordered
?
A.
1.
Vain
and
imaginary
Feares
do
much
trouble
and
annoy
the
mind
,
for
that
we
frame
and
forge
to
our selves
the
miseries
,
the
apprehension
whereof
afflicts
our
souls
.
The
which
made
an
Ancient
to
say
,
that
there
are
more
things
which
amaze
us
,
then
that
press
us
:
and
that
most
commonly
,
opinion
and
apprehension
,
doth
us
more
harm
,
then
the
thing
it self
.
Wherein
doubtless
the
condition
of
man
is
lamentable
,
for
that
as
if
he
were
not
invironed
by
a
sufficient
number
of
true
miseries
,
he
forgeth
others
,
which
are
not
in
nature
,
to
increase
his
miseries
.
For
we
see
daily
that
although
there
appear
no
presages
,
nor
any
signes
of
a
calamity
that
doth
threaten
us
,
yet
our
minds
do
frame
false
imaginations
and
vain
Feares
,
which
many
times
are
the
causes
of
our
ruine
.
There
are
some
things
which
torment
us
more
then
they
should
do
,
others
trouble
us
before
the
time
,
and
some
afflict
us
without
cause
or
subject
,
for
that
either
we
increase
our
griefs
and
paines
,
or
we
forge
them
our selves
,
or
else
we
runne
before
them
and
anticipate
them
.
And
whereas
we
should
strive
against
these
jealousies
and
false
opinions
which
cause
them
,
we
suffer
our selves
to
be
vanquished
,
resembling
therein
certain
Souldiers
who
being
amazed
at
a
little
dust
raised
up
by
a
Flock
of
Sheep
,
turned
their
backs
,
as
if
the
enemy
had
been
at
their
heels
.
2.
Disordered
Fear
breeds
many
ill
effects
in
the
mind
of
man
,
filling
it
with
such
confusion
,
as
she
leaves
him
neither
memory
,
nor
judgment
,
nor
will
to
encounter
any
danger
that
threatens
his
ruine
.
Moreover
,
it
deprives
man
of
all
courage
:
and
whereas
the
apprehension
of
danger
is
a
spurre
to
generous
spirits
,
to
fortifie
them
,
and
to
make
them
seek
powerfull
meanes
to
avoid
the
danger
;
it
doth
so
deject
faint-hearted
and
fearfull
men
,
as
they
remain
,
as
it
were
immoveable
and
uncapable
of
all
action
.
Moreover
,
it
makes
a
man
ashamed
and
confounded
,
and
to
contemn
himself
;
it
fils
him
with
amazement
,
and
as
if
it
were
able
to
convert
him
into
a
rock
,
it
reduceth
him
into
that
stupidity
,
as
he
forgets
himself
,
and
becomes
as
it
were
,
insensible
of
the
miseries
which
oppress
him
,
although
they
vex
him
worse
then
death
.
Peregr
.
Aff●ct
.
Keck●rm
.
●hys
.
li●
3.
cap
.
26.
The
effects
of
disordered
Fear
are
divers
and
strange
upon
the
body
,
as
common
experience
and
naturall
reason
do
witness
and
prove
apparently
.
3.
Carnall
fear
is
very
pernicious
:
for
it
cherisheth
passion
,
feedeth
vice
,
and
turneth
the
heart
away
from
God
.
He
that
feareth
the
loss
of
this
worlds
goods
,
or
the
disgrace
of
the
times
,
Ioh
9.22
.
Ioh
.
1.1.2
.
&
19.38
.
P●ov
.
28.14
.
J●b
.
1.1
.
Prov.
14.27
.
Prov.
8.13
.
Exo
.
20.20
.
Prov.
14.16
.
&
16.6
more
then
the
hazard
of
Gods
favour
,
or
the
joys
of
Heaven
,
will
never
hold
out
in
times
of
persecution
.
How
did
this
Fear
tyrannize
over
sundry
followers
or
Disciples
of
Christ
,
who
believed
in
him
,
but
durst
not
openly
profess
him
,
least
they
should
be
cast
out
of
the
Synagogue
?
4.
Singular
are
the
benefits
of
right
ordered
Fear
;
it
preserveth
from
sinne
,
stirreth
up
to
watchfulness
,
tameth
the
pride
of
nature
,
is
the
friend
of
counsell
and
advice
,
curbeth
and
quelleth
all
contrary
motions
,
fears
or
terrors
,
whereby
the
heart
might
be
turned
from
God
.
It
strikes
reason
gently
,
and
makes
us
circumspect
to
provide
with
Judgment
for
that
which
concerns
us
;
for
that
it
makes
us
carefull
and
attentive
to
look
to
our
affairs
,
and
to
take
order
for
that
which
is
necessary
to
shelter
us
from
stormes
.
But
of
the
severall
effects
and
benefits
of
Fear
,
see
before
in
the
sanctification
of
this
Affection
.
Q.
Wherein
stands
the
right
Exercise
of
fear
?
Heb
.
11.7
.
Psal
.
11●
.
120
.
Rom
.
13.7
.
Eph.
●
.
5
.
A.
When
it
is
moved
,
quickned
,
and
directed
by
Faith
,
both
in
respect
of
the
object
,
order
,
degree
,
and
effects
of
it
.
A
good
man
is
to
fear
whatsoever
is
to
be
feared
,
God
and
man
,
sinne
and
judgment
,
in
himself
and
others
,
according
to
the
nature
,
qualities
,
and
degrees
of
the
things
to
be
feared
,
in
such
sort
as
to
be
made
circumspect
to
depart
from
sinne
,
and
to
avoid
evil
by
lawfull
meanes
.
From
which
generall
Rule
spring
these
Particulars
.
1.
God
is
to
be
feared
and
not
wicked
men
,
Isa
.
8
●2
,
13.
Mat
.
6.26
,
28.
Luk
.
12.4
,
5.
that
set
themselves
against
him
.
Fear
ye
not
their
fear
,
nor
be
afraid
.
But
sanctifie
the
Lord
in
your
heart
.
2.
Sinne
is
to
be
feared
more
then
judgment
,
as
that
which
is
the
cause
of
all
sorrow
and
misery
.
3.
In
respect
of
our
proneness
to
sinne
,
and
the
snare
that
is
laid
for
us
in
every
creature
,
Exo
.
21.29
,
●4
,
35.
2
Cor
6
5.
2
Cor
.
11.28
.
●ct
1.36
1
Thes
.
3.5
.
we
must
be
carefull
to
prevent
evil
in
the
least
things
:
but
as
the
things
we
handle
are
more
weighty
and
of
greater
importance
,
so
it
behoveth
to
be
of
greater
fear
and
circumspection
,
because
in
such
cases
many
things
happen
,
which
do
hinder
their
wicked
success
.
4.
The
fear
of
sinne
or
punishment
should
drive
us
to
walk
circumspectly
,
to
shunne
and
avoid
all
causes
and
occasions
of
them
,
trusting
in
the
free
grace
and
mercy
of
the
Lord
.
5.
The
wrongs
and
troubles
that
we
suffer
from
wicked
men
for
welldoing
,
Psal
.
56.3
,
4.
are
not
to
be
accounted
evils
that
tend
to
our
hurt
:
but
gracious
corrections
or
tryals
,
whereby
God
is
pleased
to
purge
,
refine
,
prove
,
and
do
us
good
in
the
latter
end
.
Therefore
in
doing
good
we
must
be
of
good
courage
,
being
well
assured
that
we
shall
lose
nothing
by
any
hard
measure
that
ungodly
men
lay
upon
us
,
for
the
testimony
of
a
good
conscience
.
Q.
How
doth
faith
stirre
up
this
Fear
in
us
?
A.
1.
It
informeth
truely
of
the
goodness
,
power
,
and
excellency
of
the
object
apprehended
,
what
it
can
do
,
with
what
difficulty
it
may
be
obtained
.
Thus
,
by
faith
we
come
to
discerne
and
know
the
Majesty
,
goodness
,
mercy
,
wisdom
,
Ier
.
10
7.
Apoc
.
15.4
.
power
,
and
absolute
sovereignty
of
the
Lord
;
the
worth
of
his
favour
,
and
terrour
of
his
wrath
;
what
mercies
he
hath
and
will
heape
upon
the
righteous
,
1
Reg
.
3.28
.
what
judgments
he
hath
and
will
execute
upon
transgressours
.
And
the
like
may
be
said
of
men
;
by
faith
we
learn
what
their
worth
and
authority
is
,
how
farre
their
power
and
displeasure
reacheth
.
Now
according
to
the
certain
,
clear
apprehension
of
the
mind
,
such
is
the
fear
and
reverence
of
the
heart
.
2.
It
acquainteth
us
with
our
naturall
proneness
to
sinne
,
our
weakness
and
inability
to
withstand
any
evil
;
which
worketh
self-deniall
,
and
holy
jealousie
,
least
we
should
runne
into
offences
.
He
that
knows
how
little
he
is
able
to
do
,
will
ever
live
in
fear
of
himself
,
that
he
dash
not
upon
the
Rocks
.
3.
By
faith
we
discerne
what
dangers
we
be
lyable
unto
,
how
nigh
they
be
,
of
what
quality
and
degree
,
which
be
greater
,
and
which
less
,
which
certain
and
unavoidable
,
which
uncertain
.
It
certifieth
undoubtedly
,
that
sinne
is
the
greatest
evil
;
and
the
displeasure
of
God
is
much
worse
then
the
frownes
of
men
;
that
if
we
sinne
to
please
men
,
he
will
cast
soul
and
body
into
Hell
;
but
if
we
venture
the
displeasure
of
men
,
to
please
God
,
their
power
cannot
reach
further
then
to
torment
the
body
,
Eccl
8.12
.
Hos
.
●
.
5
.
Psal
.
●7
.
1
,
2
,
3.
●sal
31.19
.
&
1●5
.
11
.
&
47.11
.
Exo
.
20.20
.
Isa
.
44
8.
they
can
do
no
more
then
God
hath
determined
,
nor
will
he
suffer
them
to
do
any
thing
,
which
shall
be
to
our
hurt
,
if
in
truth
and
singleness
we
cleave
unto
his
testimonies
.
4.
It
assureth
of
mercy
,
protection
and
strength
of
grace
from
above
,
so
long
as
we
cleave
unto
God
,
and
follow
hard
after
his
Commandements
:
without
which
assurance
fear
would
degenerate
into
frightfulness
and
desperation
.
Thus
faith
moveth
sound
,
uniforme
,
and
constant
fear
of
circumspection
,
not
of
despair
,
of
humility
,
not
of
dismaiedness
.
Q.
What
are
the
severall
Kinds
of
Fear
that
are
to
be
shunned
or
amended
?
A.
1.
Ignorant
,
superstitious
fear
,
Psal
.
53.5
.
Mat
.
14.26
.
which
ariseth
from
blind
frivolous
conceits
,
that
some
things
are
of
bad
presage
,
although
they
be
meer
effects
of
nature
,
which
should
not
be
observed
with
any
such
trembling
;
as
we
have
many
times
seen
an
Eclipse
of
the
Sunne
,
or
of
the
Moon
which
have
their
naturall
causes
,
trouble
whole
Armies
,
and
terrifie
their
Commanders
.
To
this
Head
may
be
referred
,
the
fear
of
silly
and
ignorant
people
to
transgress
the
traditions
and
fond
observations
of
their
Fore-fathers
,
least
some
great
evil
should
overtake
then
,
when
in
the
mean
space
they
are
altogether
regardless
of
Gods
Commandements
.
2.
Carnall
fear
,
when
the
fear
of
men
,
or
dangers
from
them
,
doth
withdraw
the
heart
from
the
love
of
piety
or
justice
,
Joh
.
12.43
.
&
5.43
,
44.
Apoc
.
21.8
.
or
keep
us
back
from
earnest
pursuite
of
fellowship
with
God
.
When
the
fear
of
disgrace
,
imprisonment
,
death
withholds
from
the
constant
,
sincere
,
bold
profession
of
the
truth
unto
which
we
are
called
;
or
when
we
fear
misery
more
then
sinne
;
then
do
we
fear
amiss
.
3.
Slavish
fear
,
when
the
dread
of
evil
drives
to
desperateness
in
evil
,
forceth
to
fly
from
the
presence
of
God
,
or
worketh
only
forbearance
of
the
act
of
sinne
,
but
expelleth
not
the
love
of
it
.
4.
Fear
of
fainting
or
perplexity
in
respect
of
the
difficulty
of
the
duty
,
the
strength
of
oppsition
,
the
eminency
of
danger
,
malice
of
the
adversary
,
and
the
long
continuance
of
affliction
.
Be
not
afraid
of
suddain
fear
,
Prov.
3.25
.
Luk
.
12.32
.
neither
of
the
desolation
of
the
wicked
when
it
it
cometh
.
The
meaning
is
not
that
we
should
be
senseless
of
the
afflictions
that
be
upon
us
,
or
coming
towards
us
,
but
we
must
not
be
dismaied
or
oppressed
with
fear
,
so
as
to
forget
or
doubt
of
the
providence
or
protection
of
God
.
The
Lord
is
my
light
,
and
my
salvation
,
whom
should
I
fear
?
Psal
.
27.1
,
2
,
3.
Heb
.
13.6
.
the
Lord
is
the
strength
of
my
life
,
of
whom
shall
I
be
afraid
?
Though
an
host
should
encampe
against
me
,
my
heart
shall
not
fear
:
though
warre
should
rise
against
me
,
Psal
.
46.1
,
2.
in
this
will
I
be
confident
.
God
is
our
refuge
and
strength
,
a
very
present
help
in
trouble
.
Therefore
will
not
we
fear
though
the
earth
be
removed
;
Psal
.
49.5
.
Psal
.
91.5
.
Job
.
5.19
,
20
,
21.
Isa
.
41.10
,
13
,
14.
&
43.1
,
2.
and
though
the
mountains
be
carried
into
the
midst
of
the
Sea
.
Why
should
I
fear
in
the
daies
of
evil
,
when
the
iniquity
of
my
heels
shall
compass
me
about
?
Thou
shalt
not
be
afraid
of
the
terrour
by
night
,
nor
for
the
arrow
that
flieth
by
day
;
nor
for
the
pestilence
that
walketh
in
darkness
.
Fear
thou
not
,
for
I
am
with
thee
;
be
not
dismaied
,
for
I
am
thy
God
;
I
will
strengthen
thee
,
yea
,
I
will
h●lp
thee
.
5.
Slight
,
inconstant
,
partiall
fear
,
must
be
deeper
rooted
,
better
setled
,
and
extended
to
all
the
parts
of
life
,
and
the
occasions
of
it
.
True
fear
must
shew
it self
,
not
in
some
,
1
Pet
.
1.17
.
&
3.2
.
but
in
all
the
estates
of
life
,
and
that
in
one
thing
as
well
as
another
.
To
be
couragious
in
one
particular
,
and
to
faint
in
another
;
to
cast
off
the
fear
of
shame
,
disgrace
,
trouble
in
one
case
,
and
in
another
to
be
withdrawn
thereby
from
the
duty
which
we
owe
unto
God
,
is
not
to
fear
as
we
ought
.
Q.
How
is
this
Fear
to
be
stirred
up
in
us
?
A.
To
the
right
stirring
up
of
this
fear
,
Luk
.
1.65
.
Mar.
4.40
.
&
5.15
.
Ier
.
5.22
,
24.
Luk
.
7.16
.
&
5.26
.
Act.
2.43
.
&
5.5
.
●sal
.
90.11
.
Rom
.
11.20
.
2
Cor
.
11.3
.
Heb
.
4.1
.
Psal
.
40.3
.
we
must
rightly
exercise
faith
in
the
serious
meditation
of
Gods
Power
,
Majesty
,
goodness
and
mercy
,
shining
in
his
works
of
creation
,
providence
,
mercy
and
judgment
:
we
must
also
duly
consider
our
own
infirmity
,
weakness
and
frailty
,
the
impotency
of
all
means
without
Gods
blessing
,
and
the
care
and
regard
which
the
Lord
hath
over
us
,
so
long
as
we
keep
our selves
close
under
the
shadow
of
his
wings
;
that
he
will
be
our
hiding
place
and
Pavillion
against
all
them
that
rise
up
against
us
,
be
they
never
so
many
,
mighty
or
malitious
.
But
if
we
forget
the
Lord
,
and
sinne
against
him
,
he
will
not
spare
to
punish
,
such
is
his
hatred
and
wrath
against
transgression
.
Did
we
truly
acquaint
our selves
with
the
incomprehensible
Majesty
,
goodness
,
and
mercy
of
God
,
the
security
of
the
Saints
when
forsaken
of
all
men
,
the
danger
of
the
wicked
when
compassed
with
humane
aide
on
every
side
,
the
admirable
over-ruling
providence
of
God
,
providi●g
for
,
and
trying
his
servants
,
confounding
his
enemies
after
that
he
hath
suffered
them
for
a
time
,
we
should
fear
aright
in
all
things
according
to
the
Word
of
God
.
Q.
Ought
a
man
to
look
for
as
good
success
of
his
affairs
,
when
all
meanes
fail
,
as
if
he
had
all
meanes
at
hand
?
For
example
,
should
one
that
were
lost
in
a
fearfull
wilderness
,
where
he
had
no
food
in
the
world
to
refresh
his
body
,
as
firmely
believe
,
and
as
confidently
trust
,
that
he
shall
be
fed
at
the
time
of
his
meales
,
as
well
as
if
he
sate
at
a
well-furnished
Table
?
A.
The
means
which
commonly
God
useth
in
giving
his
blessings
,
are
indeed
but
as
curtains
and
drawing
clothes
,
after
or
under
which
God
doth
hide
himself
so
,
that
his
working
cannot
be
seen
,
but
by
the
eye
of
faith
:
wherefore
also
the
Lord
God
,
when
he
hath
been
pleased
sometimes
to
manifest
himself
,
in
some
work
which
he
intended
to
do
,
hath
taken
express
order
,
that
the
ordinary
means
should
be
removed
,
Iud
.
7.2
.
that
all
the
world
might
see
the
finger
of
God
therein
,
and
acknowledge
that
he
did
it
.
But
howsoever
the
means
in
regard
of
him
,
who
is
bound
unto
no
means
,
are
but
as
Curtains
whereunder
he
hideth
himself
;
yet
in
regard
of
us
,
who
are
bound
unto
the
use
of
them
,
when
we
may
have
them
,
they
are
the
hands
of
God
,
whereby
he
is
pleased
ordinarily
to
reach
unto
us
his
blessing
:
wherefore
when
the
means
fail
us
,
then
withdraweth
God
his
hand
,
whereby
he
commonly
useth
to
help
us
,
and
we
may
well
take
it
as
a
token
of
his
displeasure
and
anger
,
which
must
be
taken
to
heart
;
yet
are
we
not
to
be
troubled
thereat
,
so
as
commonly
men
are
,
as
if
without
those
means
there
were
no
hope
of
help
;
but
we
ought
to
grieve
that
we
have
displeased
God
,
and
so
apply
our
hearts
to
seek
earnestly
his
favour
and
blessing
,
which
is
abundantly
all-sufficient
without
all
means
.
For
if
God
compass
us
with
his
mercy
,
we
may
be
of
good
comfort
,
even
in
the
midst
of
the
Lyons
Den
with
Daniel
,
or
in
the
fiery
Oven
with
the
three
young
men
of
Israel
,
or
in
the
fearfull
Wilderness
with
Eliah
,
or
with
King
David
in
his
manifold
wanderings
and
chasings
too
and
fro
before
his
enemy
.
When
all
appearance
of
help
is
taken
away
,
and
means
of
escape
stopped
,
then
must
we
humble
our selves
before
God
in
hearty
supplication
,
with
godly
sorrow
for
our
offences
,
resting
assured
of
his
help
,
if
not
just
so
as
we
desire
,
yet
so
as
shall
be
best
for
us
both
in
life
and
death
.
Even
as
it
happened
to
Abraham
when
he
was
about
to
offer
his
Son
Isaac
,
which
yet
was
the
only
known
mean
,
by
whose
life
,
both
he
and
his
,
should
be
saved
.
And
for
the
means
,
we
are
to
know
that
our
life
and
welfare
is
not
shut
up
in
them
,
but
in
Gods
hand
,
which
is
the
richest
Treasure
in
the
world
,
whereout
(
if
he
please
to
open
it
)
he
bringeth
the
fulne●s
of
blessing
forth
.
Psal
.
145.15
.
Behold
the
Lord
needeth
but
to
speak
the
word
,
and
the
means
should
readily
runne
to
him
to
help
us
.
Even
our
enemies
which
oppress
us
,
shall
be
compelled
feignedly
to
serve
us
,
so
soon
as
it
shall
please
the
Lord
to
take
our
cause
in
hand
.
We
read
that
King
Ahasuerosh
commanding
that
Haman
should
so
and
so
honour
Mordechai
;
Psal
.
18.45
.
Mordechai
,
I
say
,
whom
he
hated
as
a
Spider
in
his
heart
;
that
Mordechai
,
for
whom
he
had
prepared
a
Gallowes
to
hang
him
thereon
,
he
did
notwithstanding
readily
obey
.
Shall
then
a
King
,
an
earthly
King
have
so
much
power
and
authority
over
his
subjects
?
and
shall
not
the
King
of
Kings
,
the
King
of
Heaven
,
have
power
to
make
our
enemies
serve
us
,
or
do
us
good
,
in
this
or
that
manner
,
whether
they
will
or
no
?
How
greatly
were
the
Aegyptians
enraged
against
the
Israelites
,
yet
God
so
ordered
the
matter
,
that
they
sent
the
Israelites
many
silver
and
golden
Vessels
to
enrich
them
with
.
In
the
greatest
need
we
can
fall
into
,
let
us
look
but
unto
the
Israelites
condition
in
the
Wilderness
,
which
was
a
figure
of
the
manifold
tossing
to
and
fro
of
the
Children
of
God
in
this
wide
world
.
How
fared
they
?
Did
not
the
Lord
make
up
all
their
wants
,
by
his
secret
blessing
?
Were
they
an
hungred
,
and
was
there
no
Bread
at
hand
?
Did
he
not
cause
Bread
to
rain
down
from
Heaven
?
Were
they
a
thirst
,
and
was
there
no
water
near
?
Did
not
the
Lord
God
cause
water
to
come
out
of
the
Rock
?
Had
they
no
means
at
hand
to
renew
their
clothes
in
the
Wilderness
,
Psal
.
90.1
.
when
they
should
be
worn
out
?
Did
not
he
cause
their
clothes
to
endure
forty
years
,
without
waxing
old
?
CHAP.
X.
Why
Shame
is
to
be
rightly
Ordered
,
and
wherein
the
Holy
Exercise
thereof
consists
.
How
Faith
doth
stirre
up
this
Shame
in
us
,
with
the
Effects
thereof
;
and
the
Kinds
of
disordered
Shame
that
are
to
be
shunned
.
Question
,
WHy
is
Shame
to
be
ordered
aright
?
A.
Shame
is
,
as
it
were
,
a
shoot
or
fecien
of
fear
,
Pudor
est
conscientia
turpitudinis
:
or
it
may
be
defined
voluntaria
a
motio
temeritat●
,
&
singularis
quae●am
animi
ingeru●tas
,
q●ae
sua
inicrna
vt
hominem
prius
s●ae
dignitatis
admonitum
avocat
a
turpitudine
flagitij
Others
distinguish
pudor
and
verecundi●
,
as
Melanct
and
Magy●us
de
anima
tr
.
3.
cap
.
12.
and
the
right
ordering
of
it
,
is
fitly
to
be
handled
after
the
other
.
These
Reasons
may
perswade
the
carefull
and
holy
exercise
of
it
.
1.
Inordinate
Shame
diverts
many
times
from
commendable
things
;
yea
,
and
from
those
which
are
profitable
,
and
which
concerne
the
preservation
of
our
lives
,
and
the
welfare
of
our
souls
.
As
for
example
,
you
see
at
banquets
,
some
being
prest
to
drink
extraordinarily
,
are
ashamed
to
refuse
them
which
invite
them
;
and
over-ruled
by
their
unjust
intreaties
,
fall
into
surfets
which
ruine
their
health
.
Others
in
like
manner
,
seeing
themselves
importuned
or
conjured
in
bad
companies
,
not
to
be
so
modest
before
their
friends
,
suffer
themselves
to
be
carried
away
,
to
commit
great
disorders
,
as
at
play
,
or
with
women
,
or
to
do
other
execrable
villanies
,
for
the
which
they
are
grieved
in
their
souls
:
but
they
have
not
the
courage
to
refuse
such
as
press
them
,
whereby
it
happens
often
,
that
flying
the
smoake
,
they
run
headlong
into
the
flame
:
that
is
to
say
,
for
that
they
are
not
able
to
resist
an
imaginary
Shame
,
they
fall
into
an
eternall
reproach
.
There
have
been
some
also
who
fearing
that
there
have
been
plots
laid
to
kill
them
,
or
to
poyson
them
,
yet
surmounted
by
Shame
,
have
abandoned
themselves
to
the
danger
.
So
Dyon
being
advertised
of
conspiracy
which
was
practised
against
him
,
and
his
Host
and
Friend
Calippus
;
being
ashamed
to
refuse
to
go
whether
they
were
both
invited
,
which
was
the
place
where
the
murther
was
intended
,
he
went
rashly
to
his
death
.
So
Antipater
the
Son
of
Cassander
,
Plutarch
.
de
vitiosa
verecund
.
Sculiet
.
Ethic
.
lib
.
1.
cap
.
22.
lost
himself
for
that
he
durst
not
refuse
to
sup
with
Demetrius
,
where
he
was
slain
.
Young
Hercules
,
the
Sonne
of
Alexander
the
Great
,
was
surprized
by
Poliphercon
and
Cassander
,
being
ashamed
to
refuse
their
requests
to
sup
with
them
,
who
tended
only
to
have
a
means
to
murther
him
.
Shame
keeps
many
from
the
profession
of
the
truth
;
because
they
cannot
endure
to
be
mocked
for
well-doing
;
It
drives
others
to
revenge
injuries
,
to
answer
chalenges
and
such
like
,
because
they
would
not
bear
the
imputation
of
cowardize
and
dastardliness
.
2.
Excessive
Shame
hath
brought
unto
death
.
Diodorus
Cronus
,
as
Plinie
reporteth
,
Plin
.
lib
.
7.
cap
.
53.
Origo
est
desperationis
.
Quippe
ingenia
,
quae
per
se
possent
esse
firma
,
debilitat
.
Haec
illa
est
,
quae
omnia
ardua
c●pta
reformidat
,
omnia
magna
,
praeclaraque
.
Plato
in
Protagora
.
Rei
est
pravissima
interpres
;
Plautus
in
Paenulo
.
Sen.
in
Agam
act
●
.
Qui
redire
,
cum
perit
,
nescit
pudor
.
Una
cum
ipso
percunt
mores
,
jus
decus
pietas
,
fides
.
Quisquis
cum
attriverit
,
buic
nulla
salus
opitulari
potest
.
Pas
.
virt
.
&
vit
.
cap
.
70.
professor
of
Logick
,
being
overcome
with
Shame
died
,
because
he
could
not
forthwith
dissolve
a
lusorious
trifling
question
put
forth
by
Stilbo
.
3.
He
that
is
past
Shame
is
past
hope
.
He
that
is
not
partaker
of
Shame
,
as
the
calamity
of
the
City
,
should
be
taken
out
of
the
world
,
saith
an
Heathen
man
.
The
Comicall
Poet
saith
,
I
think
that
he
is
utterly
lost
,
that
hath
lost
Shame
:
for
such
are
exposed
to
all
wickedness
and
sin
;
and
shame
once
lost
can
hardly
be
recovered
4.
Shame
well
ordered
doth
retire
us
from
dishonest
things
,
Melanct
.
de
anima
tract
.
3
cap
.
12.
Impu●entia
est
morbus
●aximus
hominum
.
Valer
.
Max.
lib
4.
cap
.
5.
Ubic●nque
haec
adest
,
vos
vero
este
procul
,
excusatio
,
mendax
purgatio
tergiversatio
.
●asch
.
Ubi
supra
usque
eò
pudor
est
exactor
innocentiae
,
ut
quam
plurima
fiant
permissu
legis
,
quae
ipse
fieri
vetat
.
as
appeared
in
him
who
confessed
freely
that
he
plaid
not
at
dice
,
for
that
he
was
ashamed
any
one
should
see
him
lose
his
time
in
so
bad
an
excercise
:
As
it
is
a
bridle
to
restrain
from
vice
,
so
it
is
a
spurre
to
incite
to
vertuous
and
honest
actions
.
Many
times
she
hath
made
them
valiant
,
who
were
faint-hearted
and
fearfull
;
yea
,
there
have
been
Souldiers
,
who
having
faintly
maintained
an
encounter
,
the
next
day
to
wipe
away
this
shame
,
have
performed
wonders
.
It
is
the
keeper
of
vertue
,
the
mother
of
honest
counsell
,
the
mistris
of
innocency
,
the
governess
of
desires
,
the
detecter
,
yea
revenger
of
sinne
.
Q
When
is
shame
rightly
ordered
?
A.
When
it
is
universally
and
uniformely
moved
and
guided
by
faith
,
that
we
be
ashamed
of
all
,
and
onely
of
things
sinfull
,
dishonest
or
evil
,
past
,
present
or
future
,
and
that
in
order
and
degree
as
the
truth
of
God
,
and
nature
of
the
thing
requireth
.
From
whence
these
Rules
may
be
gathered
;
1.
We
must
not
be
ashamed
of
the
profession
of
the
Gospel
of
Christ
,
or
of
well-doing
according
to
the
Gospel
,
though
we
be
disgraced
,
mocked
,
persecuted
in
this
world
for
it
.
I
am
not
ashamed
of
the
Gospel
of
Jesus
Christ
,
Rom
.
1.16
.
Whosoever
shall
be
ashamed
of
me
,
and
of
my
words
,
in
this
adulterous
and
sinfull
generation
,
of
him
also
shall
the
Son
of
man
be
ashamed
,
when
he
cometh
in
the
glory
of
his
Father
,
with
the
holy
Angels
,
Mar.
8.38
.
Every
Christian
in
this
case
must
put
on
the
courage
and
resolution
of
David
,
1
Pet
.
4.16
.
Heb
.
12.2
.
If
I
be
vile
for
this
,
I
will
be
more
vile
then
thus
,
2
Sam
.
6.22
.
And
say
with
Job
,
If
mine
enemy
should
write
a
Book
,
surely
I
will
take
it
upon
my
shoulder
,
and
bind
it
as
a
crown
to
me
,
Job
31.36
.
2.
We
must
not
be
ashamed
of
the
servants
of
Christ
,
that
suffer
manifold
afflictions
for
his
sake
.
Be
not
ashamed
of
the
testimony
of
our
Lord
,
nor
of
me
his
prisoner
,
but
be
thou
partaker
of
the
afflictions
of
the
Gospel
according
to
the
power
of
God
,
2
Tim
.
1.8
.
This
is
that
which
Paul
commended
in
Onesiphorus
,
he
was
not
ashamed
of
my
chain
,
2
Tim
.
1.16
.
3.
All
sinnes
or
vices
,
and
all
things
that
do
resemble
or
have
any
shew
of
vice
,
are
the
objects
of
shame
.
Quemcunque
quando
oportuit
,
puditum
est
,
qui
loco
&
tempore
vereri
caepit
qui
peccato
,
antevertit
,
hunc
postea
nec
frustra
pudet
,
nec
inutiliter
piget
.
As
for
example
,
it
is
a
shamefull
thing
to
refuse
to
restore
that
which
hath
been
left
with
us
in
guard
,
and
which
hath
been
consigned
to
our
fidelity
;
for
that
this
refusall
is
a
proof
of
our
injustice
and
disloyalty
.
It
is
also
a
shamefull
thing
to
runne
indifferently
into
all
dishonest
places
,
in
the
which
(
as
Diogenes
said
to
a
young
man
)
the
farther
he
enters
,
the
more
his
infamy
increaseth
:
for
,
that
it
is
a
testimony
of
dissoluteness
and
intemperance
.
In
like
manner
,
it
is
a
shamefull
thing
to
refuse
to
relieve
them
that
are
in
misery
,
and
implore
our
aid
:
for
it
is
a
sign
of
our
inhumanity
.
Moreover
,
we
cannot
but
be
ashamed
,
when
as
to
insinuate
our selves
into
the
favour
of
any
one
,
we
abandon
our selves
to
imprudency
,
to
extoll
his
good
fortune
,
and
the
success
of
his
prosperity
,
without
measure
.
And
the
like
may
be
said
of
whatsoever
is
contrary
to
the
Law
of
God
.
What
fruit
had
ye
then
in
those
things
,
whereof
ye
are
now
ashamed
?
Ezek
.
3.7
.
Rom
.
6.21
.
Impudency
is
a
note
of
great
obstinacy
,
notorious
impenitency
:
Thou
hadst
a
whores
forhead
,
thou
refusedst
to
be
ashamed
,
Jer
.
3.3
.
Were
they
ashamed
when
they
had
committed
abhomination
?
nay
,
they
were
not
ashamed
,
neither
could
they
blush
,
Jer
.
6.15
.
&
8.12
.
4.
Evil
of
punishment
,
as
it
is
the
proper
fruit
of
sinne
,
and
a
sign
of
Gods
displeasure
,
may
justly
occasion
shame
.
If
her
Father
had
but
spit
in
her
face
,
should
she
not
be
ashamed
seven
daies
?
Numb
.
12.14
If
an
earthly
Father
should
shew
some
token
of
great
displeasure
,
contempt
or
anger
against
his
Child
,
he
would
be
ashamed
to
come
into
his
sight
:
much
more
should
a
Christian
be
ashamed
to
come
before
God
,
when
he
manifesteth
his
displeasure
against
him
by
judgment
or
correction
.
5.
Shame
gathered
from
the
consideration
of
the
knowledge
or
presence
of
men
,
must
be
subordinate
to
that
inward
confusion
or
shame
which
ariseth
from
the
apprehension
of
Gods
Majesty
and
glory
.
Our
shame
,
when
any
reproachfull
thing
befalleth
us
,
is
answerable
to
the
worth
,
authority
,
and
vertue
of
the
persons
before
whom
we
suffer
,
It
falls
out
many
times
that
we
are
ashamed
of
the
disgraces
we
suffer
in
the
presence
of
persons
we
respect
much
,
depend
upon
,
reverence
for
their
gifts
or
love
towards
us
,
and
whose
blame
and
censure
we
apprehend
.
As
for
example
,
a
Souldier
will
be
much
more
ashamed
to
have
fled
from
the
enemy
in
the
view
of
his
Captain
,
then
to
have
committed
this
baseness
in
his
absence
.
For
the
same
reason
our
shame
increaseth
,
when
as
we
receive
any
reproach
before
vertuous
persons
,
and
such
as
are
held
to
be
just
.
As
when
they
are
wise
men
,
or
reverent
old
men
that
accuse
us
,
or
be
privy
to
our
faults
;
when
our
sinnes
are
discovered
in
the
presence
of
such
which
are
adorned
with
vertues
contrary
to
the
defects
which
appear
in
our
actions
,
especially
if
they
be
severe
men
,
who
are
not
accustomed
to
pardon
or
excuse
the
errours
which
they
see
committed
.
In
like
manner
,
we
blush
to
see
our selves
surprized
in
some
notable
fault
,
by
such
as
had
us
in
good
esteeme
especially
if
they
be
our
familiar
friends
,
or
of
our
own
family
,
which
discover
the
errour
,
into
which
we
had
never
before
fallen
,
or
had
alwaies
cunningly
concealed
it
.
Thus
sovereignty
,
greatness
,
excellency
and
vertue
in
the
person
before
whom
our
nakedness
is
discovered
,
do
occasion
shame
.
But
all
these
things
are
in
God
after
a
most
eminent
manner
,
who
is
great
in
power
,
glorious
in
Majesty
,
of
most
absolute
sovereignty
,
severe
in
justice
,
terrible
in
wrath
,
of
purer
eyes
then
to
behold
iniquity
,
and
of
most
exquisite
wisdom
that
cannot
be
deceived
:
in
which
respects
we
have
cause
to
be
ashamed
before
him
,
in
consideration
of
our
manifold
offences
,
and
the
signes
of
his
displeasure
against
us
.
O
my
God
,
I
am
ashamed
,
and
blush
to
lift
up
my
face
to
thee
,
my
God
,
for
our
iniquities
are
increased
over
our
head
,
Ezra
9.6
.
This
holy
shame
is
an
undoubted
evidence
of
repentance
.
Thou
shalt
remember
thy
waies
and
be
ashamed
,
Ezek
.
16.61
,
63.
&
36.31
,
32.
and
never
open
thy
mouth
any
more
:
because
of
thy
shame
,
when
I
am
pacified
towards
thee
.
6.
Our
shame
and
confusion
of
heart
must
be
proportionable
to
the
offences
that
we
stand
guilty
of
before
the
Lord
.
7.
We
must
so
take
shame
to
our selves
,
that
we
be
driven
to
serious
humiliation
for
our
transgressions
.
Shame
must
be
joyned
with
faith
in
the
Wor●
of
Promise
,
which
forceth
hearty
confession
of
all
known
sinnes
,
and
earnest
prayer
for
pardon
and
grace
.
Q
What
are
the
effects
of
Shame
?
A.
In
respect
of
things
past
or
present
that
cause
Shame
.
1.
It
stoppeth
a
man
from
rushing
presumptuously
into
Gods
presence
after
he
hath
sinned
,
and
maketh
him
turn
aside
to
bewaile
the
aberrations
of
his
heart
and
life
.
When
we
are
to
speak
before
a
person
of
eminent
quality
,
of
exquisite
knowledge
,
or
of
exact
judgment
,
we
blush
and
are
amazed
,
by
reason
of
the
great
respect
we
have
of
him
;
which
makes
us
fear
to
faile
before
him
,
and
this
fear
fills
us
with
shame
.
If
fear
of
missing
breed
shame
,
conscience
of
former
failings
much
more
.
The
child
that
shameth
at
his
fault
,
will
not
thrust
himself
impudently
into
his
Fathers
presence
.
Come
we
must
unto
God
though
we
have
offended
,
because
he
calleth
us
,
he
only
can
pardon
and
forgive
us
:
but
shame
will
not
suffer
to
draw
near
irreverently
,
inconsiderately
.
2.
Shame
makes
wary
and
circumspect
,
that
we
offend
not
in
the
petitions
we
present
unto
God
:
Being
ashamed
that
we
have
offended
and
displeased
God
,
we
are
warned
not
to
provoke
him
further
,
by
putting
up
any
supplication
unwarrantable
for
matter
,
unbeseeming
for
manner
.
Fear
what
acceptance
our
words
shall
finde
causeth
shame
,
and
both
,
consideration
,
what
is
fit
,
and
likely
to
gain
approbation
.
Pudor
est
facti
exprobator
,
prima
a●monitio
,
&
seria
quaedam
castigatio
.
3.
Shame
and
sorrow
are
linked
together
.
He
that
is
ashamed
of
his
sinne
,
will
soundly
bewaile
the
folly
of
his
waies
.
It
is
the
property
of
shame
to
humble
and
abase
the
stout
heart
,
which
lifted
up
it self
above
measure
:
but
the
more
we
are
abased
,
the
apter
to
sorrow
.
A
dejected
countenance
is
hardly
severed
from
a
broken
spirit
.
4.
Hence
followes
hatred
of
sinne
committed
,
and
a
burning
desire
of
innocency
,
to
which
the
mind
longeth
to
be
restored
.
5.
In
respect
of
things
to
come
which
may
cause
confusion
of
face
,
it
breedeth
watchfullness
and
valour
:
watchfullness
to
prevent
whatsoever
might
thrust
us
into
danger
,
or
be
an
occasion
of
sinne
,
in
respect
of
disposition
,
place
,
time
or
calling
:
and
valour
to
resist
manfully
all
oppositions
that
withstand
in
the
pursuit
of
holiness
.
The
souldier
that
hath
been
afflicted
or
is
affected
with
shame
for
running
away
,
will
adventure
the
loss
of
life
rather
than
turn
his
back
upon
the
enemy
.
He
that
is
loathsome
to
himself
because
he
hath
offended
,
will
wrestle
hard
to
keep
himself
free
from
pollution
,
Prov.
1●
.
5
.
Gen.
4
30.
1
Sam
.
3.4
.
&
2●
.
12
.
1
Chro
.
19.6
.
Exo
.
5.21
.
when
once
he
is
cleansed
.
For
what
procureth
shame
,
that
maketh
us
to
stink
,
and
to
be
had
in
abhomination
,
which
is
more
bitter
than
death
to
a
repentant
soul
.
Q.
How
doth
Faith
move
or
stirre
up
shame
in
us
?
A.
1.
It
certainly
apprehendeth
the
infinite
Majesty
,
greatness
,
wisdome
,
justice
,
love
and
purity
of
God
,
before
whom
we
must
appear
,
who
cannot
abide
the
least
spot
or
stain
,
who
distinctly
knows
every
thought
and
imagination
of
the
heart
,
and
to
whom
we
must
give
account
of
all
our
works
.
The
confusion
of
a
malefactor
convicted
of
an
offence
,
is
greater
,
as
the
earthly
power
before
whom
he
is
arraigned
,
and
unto
whom
his
crime
is
manifest
,
is
more
excellent
.
But
none
is
to
be
compared
to
the
Lord
our
God
,
in
authority
and
power
.
2
It
manifests
the
dishonesty
and
filthiness
of
sinne
:
Men
are
ashamed
of
their
bodily
nakedness
,
that
it
should
be
seen
of
others
;
but
much
greater
cause
have
we
to
be
ashamed
of
our
spirituall
filthiness
,
Prov
13.5
.
P●a●
.
3●
.
5
.
Iob
●9
.
●●
.
D●n
.
1●
.
2
.
I●a
.
●6
.
5
.
that
is
manifest
before
the
eyes
of
almighty
God
,
3.
It
setteth
before
us
the
shame
and
confusion
deserved
by
sinne
,
both
in
this
world
and
the
world
to
come
:
which
worketh
the
heart
to
shame
before
God
,
that
confusion
eternal
might
be
prevented
.
Q.
What
are
the
kinds
of
disordered
Shame
that
are
to
be
shunned
?
Hoc
homini
cunti
ad
honesta
&
fortia
,
grave
onus
,
magnumque
impedimentum
est
:
nulli
rei
,
quae
fir●am
frontem
defide
ret
,
perficiendae
est
idonea
.
1
●et
4.16
.
1
Sam
.
31.4
.
2
am
.
17.23
Stultorum
incurata
pudor
magis
ulcera
ce●at
.
Hor.
epist
.
lib
1.
18.
Ulcera
celat
,
relinquit
incurata
Hic
quod
non
in
alio
radic●s
egit
,
sed
sum
●a
in
tantum
cute
versatur
,
facile
deteritur
.
A.
1.
Shame
of
infamy
,
loss
,
disgrace
,
that
diverteth
from
vertuous
actions
,
or
disheartneth
in
well-doing
.
If
Christians
be
deri●ed
from
the
practise
of
piety
and
holiness
,
they
ought
to
rejoyce
,
not
to
be
ashamed
.
2.
Shame
of
infidelity
,
when
men
are
so
confounded
with
shame
and
horror
,
that
they
utterly
despair
and
runne
from
God
,
or
lay
violent
hands
upon
themselves
.
Examples
of
this
we
have
in
Saul
and
Achitophel
;
the
one
,
when
he
was
sore
wounded
in
battell
;
the
other
,
when
he
saw
his
counsel
disappointed
,
being
overcome
with
shame
,
desperately
finished
their
dayes
.
3.
Carnal
shame
,
when
the
sight
of
men
is
more
regarded
than
the
presence
of
God
.
If
we
overshoot
our selves
by
word
or
gesture
in
company
that
doth
observe
us
,
and
we
respect
,
it
doth
much
trouble
us
,
we
shame
at
it
:
but
we
can
let
pass
many
times
things
done
amiss
in
the
presence
of
God
,
that
his
pure
eye
cannot
but
take
notice
of
.
4.
Slight
,
inconstant
,
partial
Shame
,
when
we
are
ashamed
of
our
courses
,
but
not
to
serious
humiliation
,
constant
watchfullness
,
Christian
resolution
to
abandon
all
wicked
practises
that
do
offend
.
To
hang
down
the
head
like
a
bull-rush
for
a
day
,
and
then
return
to
our
former
vomit
,
is
not
the
shame
that
God
requireth
.
5.
Excessive
disordered
Shame
which
hindreth
all
excellent
endeavours
,
presseth
down
all
excellent
proceedings
,
is
the
nurse
of
sloath
and
idleness
.
CHAP.
XI
.
Why
Anger
is
to
be
ordered
aright
?
Of
holy
or
lawfull
Anger
,
and
what
that
Anger
is
,
which
is
forbidden
in
Scripture
.
Wherein
the
right
ordering
of
Anger
consists
,
and
how
just
holy
Anger
is
to
be
stirred
up
in
us
,
with
the
severall
kindes
of
disordered
Anger
that
must
be
shunned
.
Question
:
WHy
is
Anger
to
be
rightly
ordered
?
A.
1.
Of
all
passions
of
the
soul
,
there
is
not
any
one
that
takes
such
deep
root
,
or
extends
her
branches
farther
than
Choler
,
whereof
neither
age
,
condition
,
people
nor
nation
,
are
fully
exempt
.
There
are
whole
Countries
which
living
under
a
sharp
and
rough
climate
,
are
not
acquainted
with
pleasures
:
There
are
others
,
who
contenting
themselves
with
those
benefits
which
nature
presents
unto
them
,
are
not
enflamed
with
any
ambition
.
Some
there
be
,
to
whom
misery
is
familiar
,
as
they
fear
not
any
accidents
of
fortune
.
But
there
is
not
any
,
over
whom
Choler
doth
not
exercise
her
power
,
and
shew
the
excess
of
her
rage
:
yea
she
enflames
whole
Kingdoms
and
Empires
;
whereas
the
other
passions
do
only
trouble
and
agitate
private
persons
.
We
have
never
seen
a
whole
Nation
surprized
with
the
love
of
one
woman
.
It
was
never
found
,
that
a
whole
City
hath
been
transported
with
a
desire
to
heap
up
treasure
:
Ambition
doth
puff
up
but
certain
spirits
:
But
we
see
Cities
,
Provinces
,
and
whole
States
,
enflamed
with
Choler
,
and
transported
by
this
fury
,
with
a
publike
conspiracie
of
great
and
small
,
young
and
old
,
men
and
children
,
Magistrates
and
multitude
:
we
see
Commonalties
,
whom
this
fury
hath
incensed
,
runne
all
to
armes
,
to
revenge
a
disgrace
,
or
a
wrong
,
which
they
pretend
hath
been
done
against
them
.
We
have
also
seen
great
and
powerfull
Armies
,
which
have
been
the
terror
of
the
world
,
ruin
themselves
by
this
fury
,
which
hath
thrust
them
into
mutiny
against
their
Commanders
.
2.
Inordinate
Anger
is
most
infamous
and
wretched
,
Esa
.
19.2
.
●aschas
.
vir
.
&
vit
.
an
argument
of
shamefull
levity
,
infirmity
,
madness
.
As
oft
as
any
man
is
angry
,
so
often
he
is
mad
,
ignorant
of
himself
,
his
friends
,
his
goods
;
possessed
with
blindness
and
stubbornness
.
He
hates
truth
,
embraceth
errour
,
is
stiff
against
them
that
admonish
well
,
apt
to
follow
perverse
counsell
:
forgetfull
of
his
own
credit
,
an
enemy
to
his
own
safety
,
knowing
no
measure
of
grief
or
fierceness
.
He
is
wholly
against
himself
untameable
,
implacable
,
to
his
neighbours
troublesome
,
bitter
,
intollerable
.
He
takes
pleasure
in
his
own
affliction
,
and
abhorres
all
remedies
,
flies
the
hand
of
the
Physician
which
might
cure
him
,
Yea
,
in
this
transport
he
is
offended
at
any
thing
,
and
imitates
the
savage
beasts
,
whom
the
most
chearfull
colours
thrust
into
fury
:
An
innocent
smile
,
a
shaking
of
the
head
which
signifies
nothing
,
a
glance
of
the
eye
without
design
,
is
capable
to
draw
him
to
the
field
.
How
often
have
we
seen
this
inhumane
fury
to
dissolve
even
the
most
sacred
friendship
upon
very
frivolous
subjects
?
hath
she
not
provoked
dearest
friends
to
duels
,
and
made
them
serve
as
spectacles
of
infamy
both
to
Heaven
and
earth
,
for
quarrels
embraced
without
any
ground
?
It
is
then
very
apparent
,
that
this
passion
is
not
only
infamous
,
but
also
most
wretched
,
seeing
that
under
a
weak
pretext
of
revenge
,
she
doth
precipitate
men
into
most
horrible
villanies
,
and
makes
them
tread
all
divine
and
humane
Laws
under
feet
,
to
satiate
her
insolency
and
rage
.
Wherein
doubtless
she
is
more
to
be
blamed
than
all
the
other
passions
wherewith
the
soul
of
man
is
afflicted
:
for
that
the
other
passions
have
this
property
,
that
even
at
the
very
instant
whenas
they
are
as
it
were
in
the
height
of
their
transport
,
give
way
somewhat
to
reason
,
and
yeeld
in
some
sort
unto
her
commandements
,
whenas
she
presents
her self
to
pacifie
them
.
Whereas
Choler
doth
like
unto
Mariners
which
are
amazed
or
corrupted
,
and
will
give
no
ear
to
the
voice
of
the
Pilot
:
or
as
mutinous
souldiers
,
which
will
not
hear
the
advice
of
their
Leaders
:
Yea
,
she
despites
truth
,
if
she
oppose
against
her
rage
;
and
although
she
come
to
know
the
innocency
of
the
party
whom
she
presecutes
,
yet
she
holds
obstinacy
more
honourable
than
repentance
,
so
as
nothing
shall
be
able
to
make
her
desist
from
her
unjust
and
violent
pursuits
.
Hipocrates
.
Pereg
.
de
ira
.
cap
.
2.
3.
If
the
saying
of
Physicians
be
true
,
that
of
all
the
infirmities
wherewith
we
are
afflicted
,
there
are
none
worse
nor
more
dangerous
than
those
which
disfigure
the
face
of
man
,
and
which
make
it
deformed
and
unlike
unto
himself
;
we
must
conclude
by
the
same
reason
,
that
of
all
the
Passions
of
man
,
there
is
not
any
one
more
pernicious
,
nor
more
dreadfull
than
Choler
,
which
alters
the
gracefull
countenance
and
the
whole
constitution
of
man
.
For
as
furious
and
mad
men
shew
the
excess
of
their
rage
,
by
the
violent
changes
which
appear
in
their
bodies
;
even
so
a
man
transported
with
Choler
,
gives
great
signes
of
the
frenzie
that
doth
afflict
him
.
Persi●●
Satyr
.
3.
Senec
.
Trag
.
Act.
4.
His
eyes
full
of
fire
and
flame
which
this
passion
doth
kindle
,
seem
fiery
and
sparkling
;
his
face
is
wonderfully
inflamed
as
by
a
certain
reflux
of
bloud
which
ascends
from
the
heart
;
his
hair
stands
upright
and
staring
with
horrour
;
his
mouth
cannot
deliver
his
words
;
his
tongue
falters
;
his
feet
and
hands
are
in
perpetuall
motion
.
He
vomits
out
nothing
but
threats
,
he
speaks
of
nothing
but
bloud
and
vengeance
,
Finally
,
his
constitution
is
so
altered
,
and
his
looks
so
terrible
,
as
he
seems
hideous
and
fearfull
even
to
his
dearest
friends
.
What
must
the
soul
then
be
within
,
whose
outward
image
is
so
horrible
?
4.
Anger
is
a
most
deceitfull
motion
,
of
which
humane
condition
is
easily
circumscribed
.
An
angry
man
sees
not
the
thing
as
it
is
,
and
yet
he
swells
and
boyls
inwardly
,
as
the
dogge
that
barks
at
the
least
sound
or
sight
,
Prov.
12.26
.
&
14.17
,
29.
Eccl.
7.9
.
but
discerns
not
who
or
what
it
is
at
which
he
barks
.
5.
The
holy
Ghost
hath
told
us
,
that
anger
resteth
in
the
bosom
of
fools
;
but
a
man
of
cool
spirit
excelleth
in
wisdom
.
The
mind
of
a
fool
is
ever
moved
;
but
the
spirit
of
a
wise
man
is
quiet
both
in
prosperity
and
adversity
;
or
if
his
heart
begin
to
heat
,
he
correcteth
himself
,
lest
he
slip
into
evil
.
6.
An
angry
man
is
ever
unmindfull
of
his
own
condition
.
If
poor
he
wasteth
his
goods
,
being
a
private
man
he
would
rule
,
being
weak
he
becomes
a
Lyon
,
Tyger
,
Dragon
.
Where
delay
is
requisite
,
he
makes
haste
,
where
haste
is
necessary
,
he
doubteth
.
He
pleaseth
not
himself
,
if
he
be
not
all
fiery
;
and
of
a
man
becomes
a
beast
,
revengefull
in
mind
,
threatning
in
speech
,
fierce
in
behaviour
,
in
deeds
intemperate
.
7.
An
angry
person
cannot
please
God
or
man
,
no
more
than
the
preposterous
servant
;
who
not
understanding
nor
regarding
his
Masters
commandment
,
as
a
trouble-house
runnes
hither
and
thither
,
doing
nothing
in
order
,
all
things
rashly
without
discretion
.
Q.
Is
there
any
holy
,
just
,
or
lawfull
Anger
?
A.
Anger
is
a
natural
affection
which
is
good
or
evil
according
as
it
is
moved
well
or
evilly
,
Rom
.
1.18
.
Jo
.
3
36.
Zanc
.
in
Col.
3.8
.
Aul
.
Gell
.
lib
.
1.
Cap.
26.
as
it
agrees
or
disagrees
from
the
Law
of
God
.
1.
In
many
places
of
Scripture
it
is
attributed
to
God
himself
,
to
whose
most
perfect
and
just
nature
nothing
agreeth
,
but
that
which
is
just
and
holy
.
True
it
is
,
that
neither
this
nor
any
other
affection
is
in
God
if
we
speak
properly
,
but
only
attributed
unto
him
,
that
our
weak
capacities
may
better
conceive
how
he
exerciseth
his
works
and
eternal
counsels
towards
his
creatures
:
But
yet
forasmuch
as
nothing
is
attributed
and
ascribed
unto
him
which
is
not
good
and
just
,
so
far
forth
as
it
is
ascribed
,
it
evidently
sheweth
,
that
Anger
in
its
own
nature
is
not
evil
.
2.
It
was
created
by
God
,
and
was
in
man
before
the
fall
,
and
before
any
evil
entred
into
the
world
:
Zanch
.
in
Eph.
4.26
.
being
therefore
the
Lords
own
workmanship
,
which
by
his
own
testimony
was
approved
to
be
very
good
,
and
of
greater
antiquity
than
evil
it self
,
it
followeth
,
that
the
Affection
in
its
own
nature
is
to
be
esteemed
as
good
and
lawfull
.
3.
This
Affection
was
truly
and
naturally
in
our
Saviour
Christ
himself
as
he
was
man
:
For
it
is
said
of
him
,
Mar
3.5
.
Mar.
10.14
.
Joh
.
2.27
.
Act.
7.24
.
that
he
looked
angerly
upon
the
Scribes
and
Pharisees
,
mourning
for
the
hardness
of
their
hearts
.
So
likewise
being
incited
by
an
holy
anger
,
to
see
his
Fathers
house
turned
into
a
market
,
he
driveth
the
buyers
and
sellers
out
of
the
Temple
.
Seeing
then
Christ
was
angry
and
yet
free
from
sinne
,
it
followeth
that
anger
in
its
own
nature
is
just
and
holy
.
4.
In
Scriptures
we
read
of
many
holy
men
that
were
angry
,
Exo
.
16.20
.
Act.
8.20
.
&
13.11
,
12
Neh
.
5.6
2
Cor
.
7.11
.
Eccl.
7.3
.
Eph.
4.26
.
Mat
.
5.22
.
as
of
Moses
,
Phineas
,
Paul
,
&c.
who
are
not
reprehended
for
it
.
5.
In
true
repentance
there
must
be
indignrtion
and
revenge
:
therefore
all
anger
is
not
to
be
condemned
.
6.
The
Scripture
seems
to
condemn
some
kinde
of
anger
.
Anger
is
better
than
laughter
,
Be
angry
but
sinne
not
.
Our
Saviour
expounding
the
sixth
Commandement
,
saith
,
Whosoever
is
angry
with
his
brother
unadvisedly
:
intimating
that
all
anger
is
not
simply
unlawfull
,
but
that
which
is
contrary
to
the
Law
of
charity
.
7.
There
be
just
occasions
of
anger
,
for
which
we
ought
to
be
offended
,
and
if
we
be
not
angry
at
them
,
we
do
fail
greatly
in
our
duty
we
owe
to
God
and
man
.
Q.
Anger
is
in
many
places
of
Scripture
condemned
and
forbidden
.
Lev
.
19.18
.
A.
In
all
places
where
this
Affection
is
forbidden
,
not
the
affection
it self
,
as
it
was
created
or
is
renewed
by
Gods
Spirit
,
but
as
it
is
corrupted
and
depraved
with
original
sinne
,
is
to
be
understood
:
for
anger
being
sanctified
,
is
not
only
just
and
lawfull
,
but
also
commendable
,
profitable
and
very
necessary
,
as
being
the
whetstone
of
true
fortitude
,
whereby
we
are
stirred
up
and
encouraged
to
maintain
the
glory
of
God
,
and
our
own
persons
and
estates
,
against
the
impiety
and
injustice
of
men
.
Though
anger
therefore
be
but
a
bad
mistress
to
command
,
yet
it
is
a
good
servant
to
obey
:
though
it
be
an
ill
Captain
,
to
lead
our
forces
into
the
field
against
our
spiritual
and
temporal
enemies
,
yet
it
is
a
good
souldier
so
long
as
it
subjecteth
it self
to
the
government
and
discipline
of
sanctified
reason
.
In
a
word
,
not
anger
simply
,
but
unadvised
,
inordinate
anger
is
condemned
.
Q.
Anger
is
a
perturbation
of
the
minde
,
and
therefore
evil
.
A.
As
the
perturbation
of
the
minde
which
is
moved
upon
unjust
causes
and
in
unequall
measure
is
unjust
and
evil
,
so
that
which
is
caused
upon
just
and
necessary
causes
,
with
due
and
fit
moderation
,
is
just
and
commendable
:
as
for
example
,
when
a
man
seeth
God
dishonoured
,
Religion
disgraced
,
wickedness
unpunished
;
If
therefore
his
minde
be
troubled
,
this
perturbation
is
not
to
be
condemned
,
nay
to
be
commended
,
and
they
rather
to
be
condemned
that
are
not
so
troubled
.
Joh
.
2.17
.
&
11
.
23i
Num
.
21.7
.
Iracundia
moderate
spirans
,
zeli
est
armatura
.
Nazian
.
Thus
was
our
Saviour
troubled
when
he
saw
Gods
house
polluted
;
as
also
when
he
raised
up
Lazarus
:
thus
was
Phineas
disturbed
and
troubled
in
minde
,
when
he
saw
that
shameless
sinne
of
Zimrie
and
Cozbie
:
and
Elias
when
religion
was
contemned
,
idolatry
erected
,
and
the
Lords
true
Prophets
destroyed
.
Though
therefore
anger
be
a
perturbation
of
the
minde
,
it
doth
not
follow
that
it
is
evil
,
for
not
the
perturbation
it self
,
but
the
cause
and
measure
thereof
maketh
it
good
if
it
be
good
,
and
evil
if
evil
.
Q.
Anger
blindeth
and
confoundeth
reason
.
A.
1.
If
anger
be
temperate
and
moderate
,
it
doth
serviceably
wait
upon
reason
,
and
not
imperiously
over-rule
it
:
and
rather
maketh
a
man
more
constant
and
resolute
in
walking
the
path
of
truth
,
which
he
hath
descried
with
the
eye
of
a
clear
judgement
,
than
any
wayes
dazel
or
offend
the
sight
whereby
he
should
be
caused
to
stumble
in
the
way
,
or
else
turn
aside
into
by-pathes
of
errour
.
Secondly
,
Zanch
.
ubi
supra
.
Though
it
should
be
granted
that
for
the
instant
Reason
is
somewhat
disturbed
with
the
passion
,
it
doth
not
follow
that
it
is
evil
or
unprofitable
;
for
before
the
affection
is
inflamed
▪
the
reason
apprehendeth
and
judgeth
of
the
injury
,
and
so
as
it
were
kindleth
the
flame
;
which
being
kindled
,
doth
for
the
instant
perturb
the
minde
,
but
the
perturbation
being
quickly
overpassed
and
the
minde
quieted
,
reason
is
made
no
less
fit
thereby
to
judg
of
the
injury
,
and
much
more
fit
to
revenge
it
.
And
therefore
moderate
and
sanctified
anger
,
is
so
far
from
hurting
and
hindring
the
judgment
of
Reason
,
that
it
rather
serviceably
aideth
and
supporteth
it
,
by
inciting
and
encouraging
it
couragiously
to
execute
that
,
which
reason
hath
justly
decreed
and
resolved
.
As
therefore
the
most
precious
eye-salve
doth
presently
after
it
is
put
into
the
eye
dim
and
dazle
the
sight
,
but
afterwards
causeth
it
to
see
much
more
clearly
;
so
this
affection
of
moderate
and
holy
anger
,
doth
at
the
first
somewhat
trouble
reason
,
but
afterwards
it
maketh
it
much
more
active
in
executing
and
performing
all
good
designs
.
Q.
When
is
Anger
rightly
ordered
?
A.
When
it
is
moved
,
quickned
and
guided
by
faith
,
stirring
up
godly
sorrow
for
sinne
committed
by
our selves
or
others
,
joyned
with
an
holy
and
just
desire
of
revenge
,
to
the
saving
of
the
person
,
appeasing
of
Gods
anger
,
or
the
promoting
of
the
Kingdom
of
Christ
.
Faith
is
the
beginning
of
holy
Anger
,
teaching
what
is
a
just
and
weighty
occasion
of
it
,
namely
,
a
manifest
offence
against
God
.
Moses
in
sundry
places
is
said
to
be
angry
,
but
the
occasions
of
his
anger
were
great
,
as
appears
in
the
particulars
.
First
,
He
was
wroth
,
because
some
of
the
Israelites
,
Exo
.
16.20
.
Exo
.
32.19
.
Numb
.
16.15
.
against
Gods
commandement
,
had
reserved
Manna
till
the
next
day
:
again
,
they
tempted
God
in
worshiping
the
golden
Calfe
.
He
was
also
wroth
,
because
Corah
,
Dathan
and
Abiram
rebelled
against
him
,
and
in
him
against
God
.
The
causes
of
just
anger
are
divers
:
1.
When
we
see
God
dishonoured
and
his
glory
defaced
.
We
profess
our selves
to
be
Gods
subjects
,
now
we
know
that
no
good
subject
can
with
patience
endure
to
hear
or
see
the
glory
of
his
Sovereigne
impeached
.
We
profess
our selves
to
be
Gods
servants
,
and
what
good
servant
can
abide
to
see
his
Master
disgraced
?
We
profess
our selves
Gods
children
,
and
good
children
are
more
grieved
and
offended
when
they
perceive
that
their
parents
are
any
wayes
abused
or
injured
,
than
if
the
injuries
were
offered
to
themselves
:
If
therefore
we
be
loyal
subjects
,
faithfull
servants
,
and
loving
children
,
we
cannot
chuse
but
be
incited
to
a
holy
anger
,
if
we
see
our
glorious
Soveraign
,
our
good
Master
and
gracious
Father
,
by
any
means
dishonoured
.
Numb
.
25.7
,
8.
Phineas
when
he
saw
God
dishonoured
with
that
shameless
fact
of
Zimri
and
Cozbie
,
being
provoked
with
an
holy
anger
,
he
revenged
this
dishonour
with
the
death
of
both
the
offenders
.
Thus
also
was
Elias
zealous
for
Gods
glory
,
1
King
.
19.14
.
because
the
children
of
Israel
had
forsaken
his
Covenant
,
cast
down
his
Altars
,
and
slain
his
Prophets
.
The
second
cause
of
just
anger
,
is
when
injury
is
unjustly
offered
unto
our selves
:
for
by
the
Law
of
God
we
are
bound
to
seek
the
preservation
of
our
own
good
Name
and
state
:
and
therefore
when
either
of
them
is
violated
or
impeached
,
we
may
justly
use
the
aid
of
this
holy
anger
in
defending
our selves
and
repelling
injury
.
Though
the
Apostle
Paul
as
of
more
than
an
admirable
patience
,
yet
being
unjustly
smitten
by
the
commandement
of
the
high
Priest
,
Act.
23.2
.
he
sheweth
his
just
displeasure
by
a
sharp
reproof
.
Yea
our
Saviour
Christ
the
lively
picture
of
true
patience
,
when
contrary
to
all
justice
he
was
stroken
by
the
high
Priests
servant
,
Ioh
.
18.23
.
he
sheweth
himself
displeased
by
his
reprehension
;
though
at
that
time
he
offered
himself
as
it
were
to
suffer
all
contumelious
injuries
which
pride
assisted
with
malice
could
imagin
or
impose
.
Mat
.
5.39
.
Rom
.
12.
●7
.
But
this
gives
no
place
to
private
revenge
inward
or
outward
,
which
is
,
when
out
of
bitterness
of
Spirit
we
seek
the
hurt
of
them
that
have
wronged
us
.
Luk
.
18.3
.
If
we
sustain
wrong
,
it
is
lawfull
to
implore
the
aid
of
the
Magistrate
,
but
not
with
a
minde
or
desire
of
his
hurt
that
hath
done
us
wrong
.
The
third
cause
of
just
anger
is
,
when
injury
is
offered
to
our
brethren
:
for
as
by
the
Law
of
charity
we
are
bound
to
love
them
as
our selves
,
so
the
same
Law
bindeth
us
to
be
angry
for
those
injuries
which
are
offered
unto
them
,
as
if
they
were
offered
unto
our selves
.
Act.
7.24
.
And
thus
was
Moses
angry
with
the
Egyptian
who
wronged
the
Israelite
.
2
Sam
.
13.21
.
Thus
was
David
angry
with
Ammon
for
deflowring
his
sister
,
and
with
Absolom
for
his
cruel
murthering
of
Ammon
.
And
thus
was
good
Nehemiah
provoked
to
anger
when
he
saw
the
people
oppressed
.
Neh
.
5.6
.
As
faith
sheweth
what
is
a
just
cause
of
anger
,
so
it
directeth
in
the
motion
,
that
it
be
conceived
upon
counsel
and
deliberation
.
Establish
thy
thoughts
by
counsel
.
Prov.
20.18
.
If
thoughts
must
be
established
by
counsel
,
then
the
affections
,
and
so
our
anger
also
.
Be
slow
to
anger
.
Counsel
ought
to
be
the
foundation
of
all
our
actions
,
Jam
.
1.19
.
and
therefore
much
more
of
our
affections
,
which
are
the
beginnings
of
our
actions
.
Moreover
,
just
and
lawfull
Anger
must
be
stirred
up
by
good
and
holy
affections
,
as
namely
,
by
desire
to
maintain
the
honour
and
praise
of
God
,
by
love
of
justice
and
vertue
,
by
hatred
and
detestation
of
vice
,
and
of
all
that
is
evil
.
One
saith
well
to
this
purpose
,
that
Anger
must
attend
upon
vertue
,
and
be
stirred
up
by
it
against
sinne
,
as
the
Dog
attends
upon
the
Shepherd
,
and
waites
upon
his
eye
and
hand
,
when
to
follow
him
,
and
when
to
pursue
the
Wolfe
.
But
the
hatred
of
sinne
,
and
love
of
justice
,
is
quickened
by
a
lively
faith
.
The
Object
of
holy
and
just
Anger
is
sinne
,
and
not
the
person
,
but
onely
by
reason
of
the
sinne
.
Thus
David
saith
of
himself
,
Psal
.
119.139
.
that
he
was
consumed
with
Anger
,
not
because
the
men
with
whom
he
was
angry
,
were
his
enemies
,
but
because
they
kept
not
Gods
Laws
.
Nothing
more
dishonoureth
God
then
sinne
,
and
nothing
should
more
offend
and
displease
us
then
sinne
,
whether
in
our selves
or
others
.
When
therefore
we
fall
into
sinne
,
we
are
to
be
offended
with
our selves
,
that
so
we
may
avert
the
Lords
Anger
from
us
;
for
as
they
which
judge
themselves
,
shall
not
be
judged
of
the
Lord
,
1
Cor
.
11.31
.
so
they
who
are
angry
with
themselves
for
sinne
,
shall
escape
the
Lords
Anger
.
And
this
our
Anger
must
proceed
to
an
holy
revenge
.
Those
that
have
wallowed
themselves
in
voluptuous
pleasures
,
are
to
judge
,
subdue
,
and
mortifie
them
,
though
they
be
as
dear
and
pretious
unto
them
as
their
right
hand
or
eye
.
Those
who
have
defrauded
their
neighbour
by
purloyning
away
his
goods
,
are
with
Zacheus
to
make
restitution
four-fold
.
Luk
.
19.8
.
And
as
we
are
bound
by
the
Law
of
charity
to
love
our
neighbours
as
our selves
,
so
also
to
be
angry
with
them
as
with
our selves
,
namely
,
with
this
holy
kind
of
Anger
for
sinne
.
Whensover
therefore
we
see
them
by
their
sinnes
dishonour
God
,
we
are
to
be
displeased
therewith
,
and
so
farre
forth
as
the
limits
of
our
callings
extend
to
shew
our selves
offended
,
according
to
the
example
of
the
Prophet
Jeremie
,
who
because
the
people
would
not
hear
the
Word
of
the
Lord
,
Ier
.
6.10
,
11.
was
even
filled
with
divine
wrath
.
But
here
we
must
further
learn
to
put
a
differene
between
the
cause
and
offence
of
God
,
and
the
cause
and
offence
of
man
:
for
just
Anger
is
directed
against
persons
,
more
for
the
offence
of
God
,
then
for
wrong
done
unto
our selves
.
And
from
this
it
followeth
,
that
in
our
own
case
we
must
be
meek
and
patient
,
but
zealous
in
that
concernes
the
glory
of
God
.
Wherefore
we
must
look
to
the
causes
of
Anger
,
not
onely
that
they
be
just
,
but
also
weighty
and
of
some
importance
:
for
if
every
small
trifle
be
sufficient
to
provoke
us
to
Anger
,
well
may
we
manifest
great
justice
,
but
without
question
we
shall
shew
little
love
:
for
love
suffereth
long
,
it
is
not
easily
provoked
to
Anger
,
1
Cor
.
13.4
,
5
,
7.
1
Pet
.
4.8
.
it
suffereth
all
things
.
The
Properties
of
holy
indignation
are
these
.
1.
It
must
begin
at
home
:
we
must
first
be
angry
at
our selves
for
our
own
transgressions
.
2.
It
must
be
mixed
and
tempered
with
love
and
charity
.
It
is
the
property
of
God
himself
,
in
wrath
to
remember
mercy
,
Hab
.
3.1
,
2.
Exo
.
32.
and
herein
we
must
be
like
unto
him
.
This
was
Moses
his
practice
,
who
out
of
his
love
prayed
for
those
,
with
whom
he
was
greatly
offended
.
3.
Anger
against
any
offence
,
must
be
mixed
with
sorrow
for
the
same
offence
.
Mat
.
3.5
.
Thus
Christ
was
angry
with
the
Jews
,
but
withall
he
sorrowed
for
the
hardness
of
their
hearts
.
The
reason
hereof
is
this
.
In
any
society
whatsoever
it
be
,
if
one
member
sinneth
,
the
sinne
of
that
one
member
,
is
the
punishment
of
the
rest
that
be
in
that
society
;
even
as
it
is
in
the
body
,
if
one
part
be
afflicted
and
ill
at
ease
,
the
rest
will
be
distempered
.
Paul
saith
of
himself
,
that
he
was
afraid
,
lest
when
he
came
to
the
Corinths
,
2
Cor
.
12.21
.
Gal
.
6.1
.
God
would
humble
him
for
their
sinnes
:
But
he
teacheth
withall
,
that
those
which
are
fallen
into
any
fault
,
must
be
restored
with
the
spirit
of
meekness
,
because
we
our selves
are
subject
to
the
same
tentations
.
4.
In
holy
Anger
we
must
observe
Christian
modesty
,
in
abstaining
from
malicious
and
wicked
speeches
,
or
unjust
and
spitefull
actions
in
expressing
our
Anger
:
and
to
this
purpose
we
are
alwaies
to
remember
of
what
spirit
we
are
:
for
undoubtedly
,
how
just
soever
our
cause
be
,
if
we
defend
it
with
spitefull
and
bitter
speeches
,
it
is
not
the
Spirit
of
God
which
speaketh
in
us
.
Let
us
rather
follow
the
example
of
our
Saviour
Christ
,
who
when
he
was
buffeted
,
and
grossely
abused
,
reproved
the
offender
with
great
mildness
:
and
of
Mychael
the
Arch-angell
,
Iud
.
9.
who
when
he
strove
with
the
Divell
himself
about
the
body
of
Moses
,
durst
not
blame
him
with
cursed
speaking
,
but
said
,
The
Lord
rebuke
thee
.
5.
It
is
required
also
,
that
in
our
Anger
there
be
observed
a
fit
decorum
,
and
due
respect
,
and
that
both
in
regard
of
the
party
himself
,
who
is
provoked
to
Anger
,
and
also
the
other
,
with
whom
he
is
angry
.
For
first
,
in
respect
of
the
party
himself
,
he
is
not
to
behave
himself
alike
in
what
place
and
calling
soever
he
be
:
for
if
he
be
a
Magistrate
,
he
is
to
shew
his
Anger
not
only
in
countenance
and
word
,
but
also
in
actions
.
If
he
be
a
Father
,
he
is
not
with
Ely
to
shew
his
displeasure
to
his
rebellious
sonnes
onely
by
mild
admonition
,
but
also
by
discreet
correction
:
On
the
other
side
,
it
is
sufficient
for
him
who
is
a
private
man
,
if
he
manifest
his
Anger
in
word
and
countenance
;
nay
,
it
is
unlawfull
for
him
to
proceed
any
further
,
unless
his
Calling
warrant
him
thereunto
.
Again
,
the
offenders
are
not
to
be
used
all
alike
;
a
mean
private
man
is
not
to
shew
his
Anger
in
the
same
manner
to
a
Noble-man
or
Magistrate
,
as
he
would
to
his
equall
or
inferiour
:
for
though
he
may
justly
be
angry
with
his
sinne
,
yet
he
is
to
reverence
his
Place
and
Calling
.
The
Son
must
not
shew
his
Anger
towards
his
Father
,
as
the
Father
sheweth
his
towards
his
Son
,
for
he
is
bound
to
fear
and
reverence
his
person
,
though
he
justly
hate
his
sinne
.
And
both
these
points
have
the
Saints
from
time
to
time
duely
observed
:
Moses
a
Magistrate
,
to
whom
the
Sword
of
Justice
was
committed
,
when
he
was
provoked
to
Anger
by
the
sinne
of
the
people
,
did
not
onely
shew
his
Anger
in
countenance
,
or
by
a
mild
admonition
,
but
by
unsheathing
the
Sword
of
Justice
,
Exo
.
32.27
.
Mat
.
3.7
.
and
justly
punishing
the
offenders
for
their
execrable
idolatry
.
John
Baptist
having
onely
authority
to
use
the
Sword
of
the
Spirit
,
being
offended
with
the
hypocrisie
of
the
Scribes
and
Pharisees
,
expresseth
his
Anger
by
sharp
and
vehement
reprehensions
.
Gen.
31.36
.
Jacob
being
a
private
man
,
sheweth
his
Anger
towards
churlish
Laban
his
Father-in-law
,
by
mild
and
gentle
admonitions
.
Jonathan
being
justly
incensed
by
the
barbarous
tyranny
of
his
merciless
Father
,
1
Sam
.
20.34
.
signified
his
Anger
onely
by
rising
from
the
Table
and
departing
.
The
three
Companions
of
Daniel
though
with
a
godly
zeal
they
abhorred
the
Kings
prophane
idolatry
,
Dan
.
3.16
.
yet
they
shewed
their
displeasure
in
humble
and
respective
words
.
And
so
though
Paul
detested
the
gentilisme
of
Festus
and
Agrippa
,
Act
25.
yet
he
used
them
with
all
due
respect
as
it
beseemed
their
high
Calling
.
By
all
which
examples
it
is
manifest
that
we
are
to
use
Christian
seemliness
and
discretion
if
we
would
have
our
Anger
approved
as
just
and
holy
.
6.
Just
Anger
must
be
contained
within
the
bounds
of
our
particular
calling
,
that
is
so
chained
,
as
it
make
us
not
to
forgo
or
forsake
our
duties
which
we
owe
to
God
and
man
.
Anger
must
whet
on
to
the
performance
of
any
good
Office
we
owe
unto
men
,
and
not
withdraw
us
in
any
thing
,
wherein
we
are
bound
unto
them
.
7.
Anger
must
be
uniforme
and
moderate
,
rising
and
falling
according
to
the
nature
of
the
offence
,
but
ever
running
in
his
own
channell
,
within
its
banks
:
otherwise
it
will
quickly
mingle
with
corrupt
and
carnall
Anger
,
and
so
degenerate
into
fleshly
Anger
,
and
from
that
to
fury
.
Godly
Anger
will
not
lean
to
sinne
in
one
man
,
and
detest
it
in
another
;
nor
fly
out
against
this
offence
,
approve
of
that
:
but
it
abhorreth
all
evil
in
whomsoever
,
himself
and
others
,
friend
and
foe
,
near
of
blood
,
and
further
off
,
according
to
the
nature
of
it
,
without
by-respects
.
8.
It
must
be
seasonable
,
both
for
time
and
continuance
.
When
just
and
weighty
occasion
is
offered
,
then
are
we
to
conceive
displeasure
:
but
our
Anger
must
not
continue
longer
then
the
cause
requireth
,
lest
by
reason
of
our
corruption
it
degenerate
into
malice
.
For
,
as
the
most
pure
Wine
doth
in
time
wax
sour
upon
the
dregs
:
so
our
most
holy
Anger
if
it
be
long
retained
,
is
in
danger
of
receiving
some
soureness
of
malice
from
the
dregs
of
our
corruption
.
The
safest
and
best
course
,
is
quickly
to
be
appeased
,
if
the
party
offending
shew
signes
of
true
repentance
,
either
for
his
sinne
towards
God
,
or
his
injury
offered
unto
us
:
for
reformation
is
the
aime
of
holy
Anger
,
which
is
to
cease
when
the
end
is
obtained
;
and
seeing
upon
hearty
sorrow
God
pardoneth
and
forgiveth
,
we
must
not
retain
what
he
remitteth
.
If
we
would
have
our
Anger
just
and
holy
,
the
end
must
be
just
and
holy
.
And
that
is
,
first
,
the
glory
of
God
,
which
is
set
forth
by
our
Anger
,
either
when
being
pirvate
men
we
shew
our selves
his
Children
and
servants
,
by
manifesting
our
hatred
and
detestation
of
sinne
in
word
and
countenance
,
and
so
adorne
the
Profession
which
we
profess
;
or
being
Magistrates
do
become
his
instruments
in
punishing
sinnes
and
executing
justice
.
The
second
end
is
,
the
good
of
the
Church
and
Common-wealth
:
which
end
,
though
it
appertain
unto
all
which
are
members
of
those
bodies
,
yet
doth
it
more
properly
belong
unto
Magistrates
,
who
are
to
shew
their
Anger
in
punishing
sinne
,
not
onely
that
civil
justice
,
which
is
the
prop
of
the
Common-wealth
,
may
be
maintained
,
but
also
that
Gods
Anger
which
hangeth
over
whole
Countries
,
where
sinne
is
countenanced
or
not
justly
punished
,
may
be
averted
:
for
if
sinne
be
punished
by
men
in
authority
,
God
will
not
punish
the
Common-wealth
for
it
.
Whereas
otherwise
,
if
Magistrates
wink
at
sinne
,
and
so
neglect
their
duty
imposed
by
God
,
the
Lord
will
in
Anger
take
the
Sword
of
Justice
into
his
own
hands
,
and
punish
not
onely
the
Malefactors
for
offending
,
but
the
Magistrate
for
not
executing
his
duty
,
yea
,
the
whole
Common-wealth
,
which
is
stained
and
polluted
with
their
sinnes
.
The
third
end
of
just
Anger
,
is
the
good
of
the
party
who
suffereth
the
injury
,
for
hereby
the
offender
is
restrained
from
committing
the
like
,
when
either
private
men
sharpely
reprove
him
,
or
Magistrates
severely
punish
him
for
his
offence
;
whereas
if
neither
private
men
do
by
their
Anger
shew
their
dislike
,
nor
Magistrates
inflict
punishments
for
his
misdemeanour
,
he
is
ready
to
redouble
his
injuries
.
The
last
end
is
the
good
of
the
party
,
who
by
offering
the
injury
provoked
us
to
Anger
.
For
,
private
men
are
to
be
angry
with
their
neighbour
,
not
because
they
maligne
him
or
seek
his
hurt
,
but
because
they
may
discourage
him
in
his
sinne
,
and
so
work
his
amendment
.
And
in
like
manner
,
Magistrates
must
shew
their
Anger
in
punishing
offenders
,
not
to
revenge
themselves
on
their
persons
,
but
that
they
may
seek
their
good
in
reforming
their
vices
.
For
,
what
greater
good
can
a
man
do
his
Brother
,
then
to
reclaim
him
from
his
sinne
,
which
otherwise
would
destroy
both
body
and
soul
by
remaining
in
it
?
Q.
How
is
this
just
and
holy
Anger
to
be
stirred
up
in
us
?
A.
Anger
is
stirred
up
,
quickned
and
increased
by
the
exaggeration
of
the
injury
done
or
received
,
which
is
done
by
the
consideration
of
four
circumstances
.
The
first
drawn
from
the
person
of
him
that
hath
done
the
wrong
;
as
his
baseness
,
wisdom
,
gravity
,
vertue
,
and
Office
;
if
he
have
pretended
former
friendship
,
have
received
many
kindnesses
at
our
hands
,
and
in
lieu
of
reward
,
recognition
and
gratitude
repay
us
with
injuries
and
ingratitude
;
if
he
have
offered
us
many
injuries
before
,
that
which
we
never
revenged
,
or
which
endamaging
us
,
greatly
endamaged
himself
,
as
a
fly
to
put
forth
a
mans
eye
,
looseth
her
own
life
.
In
all
these
respects
we
have
just
cause
to
be
offended
with
our selves
for
sinne
committed
against
God
.
What
are
we
in
comparison
of
him
?
more
base
then
the
dust
,
less
then
nothing
.
If
a
base
Pesant
,
should
buffet
a
Prince
,
it
would
be
accounted
an
heinous
injury
:
much
more
abhominable
is
it
in
me
,
that
I
should
rebell
against
the
Lord
of
Glory
.
That
I
should
sinne
against
him
,
who
have
been
inriched
with
such
wisdom
and
understanding
,
adorned
with
so
many
gifts
,
beautified
with
precious
favours
,
beset
with
means
to
keep
me
from
sinne
.
Ah
,
that
I
have
used
my
wit
to
wrong
ends
,
my
power
to
evil
,
and
so
have
fought
against
the
Lord
with
his
own
weapons
!
Many
injuries
have
I
done
unto
his
Majesty
,
which
he
hath
put
up
with
patience
;
and
therefore
I
have
taken
courage
to
offend
the
more
;
As
he
hath
laden
me
with
his
mercies
,
I
have
pressed
him
with
my
sinnes
.
I
that
cannot
brook
unthankfullness
in
another
man
for
some
scraps
of
kindness
,
do
most
unthankfully
tread
the
mercies
of
God
underfeet
.
And
what
have
I
profited
by
this
my
disobedience
?
I
have
denied
loyalty
to
my
absolute
Sovereign
,
and
stripped
my
soul
of
grace
,
robbed
my
conscience
of
comfort
,
and
endangered
soul
and
body
unto
eternal
perdition
,
and
plucked
upon
my
head
many
temporall
calamities
.
The
second
Circumstance
is
the
injury
it self
;
as
if
we
be
injured
in
the
goods
of
our
soul
or
body
,
substance
,
name
or
the
like
.
And
as
the
thing
wherein
we
are
wronged
is
greater
,
of
more
esteeme
,
of
larger
extent
,
so
is
our
Anger
conceived
against
it
;
specially
if
it
aimed
at
an
evil
end
.
This
comes
to
be
considered
in
the
wrong
done
against
God
:
for
we
have
injured
him
in
his
glory
,
which
is
most
dear
unto
him
,
impeached
his
sovereignty
,
which
is
most
absolute
and
universall
,
denied
homage
which
is
most
due
;
and
all
this
to
satisfie
the
lusts
of
the
flesh
,
to
inlarge
the
Kingdom
of
Satan
.
The
third
is
the
person
injured
;
as
if
he
be
one
of
great
place
,
authority
and
vertue
;
if
one
that
was
then
presently
doing
or
labouring
for
the
offenders
good
and
commodity
.
If
among
divers
,
who
might
,
and
in
reason
should
have
been
injured
rather
then
he
,
yet
he
was
singled
from
the
rest
,
and
if
the
wrong
offered
to
one
,
hath
necessarily
redounded
to
the
loss
of
many
.
In
each
of
these
Particulars
we
have
just
cause
to
be
most
offended
with
our selves
.
For
by
our
sinnes
we
have
done
intollerable
injurie
to
the
Lord
of
glory
,
who
is
great
and
terrible
in
himself
,
of
incomprehensible
Majesty
:
To
whom
we
are
indebted
for
inestimable
favours
,
more
then
ever
we
can
pay
,
who
hath
been
ever
ready
to
do
us
good
,
and
loadeth
us
daily
with
his
blessings
.
Whom
should
we
not
have
wronged
rather
then
him
?
but
we
have
wronged
him
above
all
,
and
in
that
have
hurt
our selves
,
our
friends
,
the
creatures
,
his
servants
,
who
have
all
fared
the
worse
for
our
disobedience
.
The
fourth
is
the
manner
of
injuring
;
as
if
we
be
in
countenance
and
externall
appearance
held
as
friends
,
and
secretly
injured
like
enemies
;
if
a
long
time
the
injury
was
thought
upon
and
premeditated
;
if
in
place
where
we
ought
to
be
loved
,
honoured
or
reverenced
,
there
we
be
wronged
,
dishonoured
,
disgraced
;
if
the
injury
be
publique
before
a
multitude
;
if
often
repeated
and
done
against
admonition
.
In
words
we
professed
our selves
to
be
the
servants
of
Christ
,
but
in
deeds
we
denied
him
negligently
,
willingly
,
before
men
,
against
warning
.
How
lightly
have
we
regarded
his
presence
?
How
many
times
have
we
sinned
against
knowledge
or
conscience
?
How
have
we
suffered
our
hearts
to
rove
after
vanity
,
when
they
should
have
attended
upon
God
in
his
holy
Ordinances
?
If
ever
there
were
just
cause
of
holy
indignation
,
each
man
hath
reason
to
be
most
offended
with
himself
for
his
trespasses
against
God
.
Q.
What
are
the
severall
Kinds
of
disordered
Anger
that
must
be
shunned
?
A.
Anger
is
disordered
when
it
is
not
moved
by
faith
,
ariseth
not
from
love
,
keepeth
not
within
its
bounds
,
and
is
not
directed
to
a
right
end
.
The
kinds
are
many
.
1.
Devilish
,
which
rageth
against
vertue
and
godliness
,
is
incensed
by
most
innocent
and
vertuous
actions
.
Some
there
are
whose
malignant
eyes
do
abhorre
nothing
more
then
the
bright
beames
of
vertue
,
either
because
they
think
that
the
beauty
of
others
perfection
,
causeth
the
deformity
of
their
vices
to
seem
more
ugly
,
or
that
their
degenerated
natures
are
become
like
unto
Satans
,
who
hateth
vertue
because
it
is
vertue
.
An
example
hereof
we
have
in
Cain
,
whose
Anger
was
kindled
against
his
Brother
,
Gen.
4.5
.
because
he
was
accepted
in
Gods
sight
,
as
being
more
holy
then
himself
.
As
also
in
Saul
who
was
incensed
against
Jonathan
,
for
his
vertuous
demeanour
towards
David
:
In
Asa
,
1
Sam
.
20.30
.
2
Chro
.
26.20
.
who
was
offended
with
the
Prophet
the
Ambassadour
of
the
Lord
,
for
delivering
faithfully
that
Ambassage
which
the
Lord
had
put
in
his
mouth
.
Dan
.
3.13
.
In
Nabuchadnezar
who
was
enraged
against
the
three
young
men
,
because
they
refused
to
commit
Idolatry
:
And
in
the
Jews
,
who
were
filled
with
wrath
,
because
our
Saviour
made
a
true
Exposition
of
the
Scriptures
,
Luk
.
4.28
.
and
rightly
applied
them
unto
them
.
And
too
many
examples
we
have
in
these
daies
,
of
such
as
cannot
with
any
patience
endure
to
hear
their
duties
taught
them
,
and
their
vices
publikely
reproved
out
of
Gods
Word
,
or
yet
any
private
admonition
,
2
Sam
.
3.8
.
but
they
are
ready
(
like
those
that
are
in
a
raging
fit
of
a
burning
Ague
)
to
despite
the
Physician
,
that
endeavoureth
to
cure
them
.
Yea
,
the
sight
of
godliness
doth
move
some
to
rage
and
fury
,
that
they
are
vexed
at
nothing
so
much
as
to
see
that
some
make
conscience
of
their
waies
.
2.
Rash
and
unadvised
,
which
hath
divers
branches
.
First
,
Unjust
Anger
,
that
hath
no
other
ground
but
our
own
suspicion
or
imagination
.
1
Sam
.
17.28
.
And
thus
was
Eliab
angry
with
his
Brother
David
,
because
he
suspected
him
to
be
proud
,
whereas
in
truth
his
own
pride
was
the
cause
of
his
suspicion
.
And
this
is
the
most
common
cause
of
Anger
in
these
daies
:
for
want
of
love
causeth
men
to
interpret
the
actions
of
others
in
the
worst
sense
,
and
upon
their
false
surmises
they
ground
their
Anger
.
One
is
angry
because
saluting
his
neighbour
,
he
did
not
resalute
him
,
whereas
perhaps
he
did
not
see
him
,
or
at
the
least
having
his
mind
otherwise
occupied
did
not
observe
him
:
Another
is
offended
if
any
in
his
company
is
merry
,
thinking
that
he
maketh
himself
sport
with
his
infirmities
;
another
because
he
is
too
sad
,
imagining
that
it
is
because
his
company
displeaseth
him
.
Yea
,
so
prone
are
men
to
invent
causes
where
none
is
,
that
oftentimes
they
are
sore
displeased
because
they
have
received
small
benefits
not
answerable
to
their
expectation
,
or
not
equall
to
those
they
see
bestowed
upon
others
;
Eccl.
4.4
.
or
because
they
thrive
not
as
fast
as
their
neighbours
,
or
such
as
belong
unto
them
rise
not
in
the
world
as
their
fellows
and
companions
.
The
second
branch
of
rash
Anger
is
causeless
,
when
we
are
provoked
upon
no
cause
,
or
by
every
small
and
trifling
occasion
.
Hereby
love
and
charity
is
notably
violated
,
when
every
slight
cause
incenseth
us
to
Anger
:
for
love
suffereth
all
things
;
and
therefore
their
love
is
small
who
will
suffer
nothing
.
Love
covereth
a
multitude
of
sinnes
:
1
Cor
.
13.7
.
Prov.
10.12
.
they
therefore
that
find
causes
where
they
are
not
,
rather
then
cover
them
where
they
are
,
do
plainly
shew
their
want
of
love
,
and
their
too
great
proneness
to
Anger
.
It
is
the
nature
of
love
to
make
great
faults
seem
little
,
and
little
faults
none
at
all
:
but
Anger
maketh
every
slip
a
Capitall
offence
,
and
every
word
of
disgrace
worthy
a
stab
.
And
as
when
we
behold
the
Sunne
rising
through
thick
and
foggy
vapours
,
we
imagine
it
to
be
of
a
farre
greater
quantity
then
when
the
ayr
is
pure
and
clear
:
so
when
the
foggy
mists
of
Anger
do
overshadow
reason
,
we
suppose
every
fault
to
be
greater
then
it
would
appear
if
this
turbulent
affection
were
dispelled
with
the
lively
heat
of
ardent
love
.
Some
are
angry
at
the
imperfections
of
nature
,
which
being
not
in
the
parties
power
to
amend
,
should
rather
move
compassion
then
provoke
Anger
.
Others
are
angry
at
faults
committed
at
unawares
,
unwillingly
and
unwittingly
,
whereas
they
might
with
as
great
reason
be
angry
with
a
Traveller
for
going
out
of
his
way
,
or
with
one
who
stumbleth
in
the
dark
for
not
keeping
footing
,
or
with
one
who
is
sick
because
he
is
sick
.
Prov.
19.11
.
It
is
the
glory
of
a
man
to
pass
over
a
transgression
,
to
wink
at
smaller
infirmities
,
and
to
remit
greater
wrongs
:
yet
not
so
,
as
to
be
silent
at
Gods
dishonour
,
with
the
perill
of
the
soul
of
the
sinner
,
or
at
the
grievances
which
are
offered
to
himself
from
them
.
To
this
Head
also
must
be
referred
hasty
and
suddain
Anger
,
which
is
conceived
without
counsell
and
deliberation
.
This
is
condemned
and
forbidden
in
the
Word
of
God
.
Eccl.
7.9
.
Be
not
of
an
hasty
spirit
to
be
angry
,
for
Anger
resteth
in
the
bosom
of
fools
.
This
hastiness
to
Anger
is
a
foolish
vice
;
for
as
it
alwaies
beginneth
with
rashness
,
so
it
commonly
endeth
with
repentance
:
for
after
the
hasty
man
hath
injured
his
neighbour
by
unadvised
words
or
injurious
deeds
,
then
he
sheweth
himself
sorry
for
it
;
and
so
like
a
foolish
Surgeon
,
first
he
breaketh
his
head
,
and
after
gives
him
a
Plaster
,
which
though
it
heal
the
wound
,
yet
oftentimes
it
leaves
a
scarre
.
These
are
but
the
least
evils
which
accompany
rash
Anger
;
for
how
many
have
there
been
who
in
their
fury
have
revealed
their
friends
secrets
,
more
dear
unto
them
then
their
own
lives
?
Yea
,
how
many
through
this
rash
Anger
have
violated
the
persons
,
nay
murthered
them
with
whom
they
were
linked
in
the
straightest
bonds
of
friendship
?
and
so
have
done
that
in
a
moment
,
which
they
have
with
bitterness
repented
the
whole
course
of
their
lives
;
then
the
which
no
greater
folly
can
be
committed
.
Prov.
14.17
,
29.
Prov
29.22
.
Prov.
12.16
.
And
therefore
it
is
well
said
of
the
wise
man
,
He
that
is
hasty
to
anger
committeth
folly
.
And
lest
we
should
think
that
he
seldom
thus
offendeth
,
he
telleth
us
,
that
a
furious
man
aboundeth
in
transgression
.
3.
Immoderate
and
immodest
Anger
is
disordered
:
for
be
the
cause
of
Anger
just
and
lawfull
,
yet
if
it
degenerate
into
wrath
and
fury
,
1
Sam
.
25.13
,
2.
if
it
grow
violent
,
it
savoureth
not
of
the
Spirit
,
but
of
the
flesh
.
Now
if
we
would
know
how
to
discerne
when
our
Anger
is
immoderate
,
it
is
easily
known
by
the
fruits
thereof
.
As
first
,
when
it
provoketh
us
to
utter
words
dishonourable
to
God
,
either
by
prophane
blaspheming
of
his
holy
Name
,
or
wicked
cursing
and
imprecations
;
whereby
we
desire
that
he
should
be
the
executioner
of
our
malice
;
or
opprobrious
to
our
neighbours
,
as
when
our
Anger
bursteth
out
into
bitter
and
reviling
speeches
tending
only
to
his
disgrace
.
2
Sam
.
16.5
.
An
example
whereof
we
have
in
Shemei
,
who
reviled
David
with
great
bitterness
,
giving
him
bad
and
unreverent
termes
.
Secondly
,
when
it
bursteth
forth
in
unseemly
,
scornfull
,
and
contemptuous
gestures
.
Act.
7.54
.
Eph.
4.31
.
Thus
the
Jews
,
in
undecent
and
uncharitable
manner
,
gnashed
with
their
teeth
at
Steven
.
And
Paul
sets
down
clamours
and
crying
speeches
between
person
and
person
,
as
the
fruits
of
wicked
Anger
.
Thirdly
,
When
we
have
no
regard
of
any
decorum
or
order
,
either
in
respect
of
our selves
,
or
those
with
whom
we
are
angry
.
Not
in
respect
of
our selves
,
as
when
by
Anger
we
are
provoked
to
take
revenge
being
but
private
men
,
whereas
revenge
belongeth
only
to
God
,
and
to
the
Magistrate
who
is
the
Lords
Deputy
,
according
to
that
,
Rom
.
12.19
.
Deut
.
32.35
.
Avenge
not
your selves
,
but
give
place
to
Anger
;
For
it
is
written
,
vengeance
is
mine
,
and
I
will
repay
it
,
saith
the
Lord
.
So
also
our
Anger
is
immoderate
when
we
have
no
respect
of
the
party
with
whom
we
are
angry
:
as
when
the
Son
being
provoked
to
Anger
against
his
Father
,
though
it
be
for
a
just
cause
,
doth
not
use
him
with
that
respect
and
reverence
which
becometh
him
,
but
bursteth
out
into
undutifull
and
insolent
speeches
:
quite
contrary
to
the
example
of
Jacob
,
Gen.
31.36
.
who
being
but
a
Son-in-law
did
not
in
his
Anger
forget
his
duty
,
though
in
vehemency
he
somewhat
exceed
.
And
of
Jonathan
,
who
though
he
had
just
cause
to
be
Angry
with
his
Father
Saul
,
1
Sam
.
20
3.
yet
he
only
shewed
it
by
rising
from
the
Table
and
departing
.
And
the
like
may
be
said
of
the
servants
Anger
towards
his
Master
,
the
subjects
towards
the
Magistrate
,
and
of
all
inferiours
towards
their
superiours
.
Fourthly
,
When
it
makes
us
to
forget
any
duty
of
love
which
we
owe
unto
them
,
for
good
anger
hinders
not
from
,
but
furthers
us
to
the
performance
of
all
good
services
in
the
behalf
of
the
delinquent
parties
,
as
to
pray
for
them
,
give
them
direction
for
reformation
of
their
transgressions
.
It
was
an
error
in
the
Disciples
,
that
forgetting
their
duty
of
love
unto
their
Brethren
,
they
desired
that
fire
might
come
down
from
Heaven
,
Luk
.
9.59
.
and
destroy
the
Samaritans
.
Fifthly
,
When
it
stirreth
up
to
violent
,
inconsiderate
,
unseasonable
reproofs
.
Anger
is
too
hot
,
Psal
.
106.32
,
33.
if
we
cannot
hold
in
till
it
be
fit
to
speak
:
if
we
be
so
overcharged
,
that
we
cannot
rest
till
we
have
uttered
our
mind
,
without
respect
of
the
season
and
opportunity
,
it
is
too
violent
to
be
good
.
Lastly
,
Anger
is
over-violent
when
it
is
not
mixed
with
sorrow
proportionable
to
the
displeasure
that
we
conceive
.
For
godly
anger
issueth
from
love
,
and
is
joyned
with
compassion
,
so
that
he
that
is
moved
with
anger
against
the
offence
,
cannot
but
pity
and
grieve
for
the
offender
,
in
degree
answerable
to
his
anger
.
4.
Partiall
,
deformed
anger
is
out
of
frame
.
For
,
as
faith
cleaveth
to
the
whole
Word
of
God
,
so
the
affections
moved
thereby
are
universall
and
uniforme
.
If
they
carry
the
stamp
of
God
,
they
must
necessarily
be
moved
according
to
his
property
.
Now
anger
is
deformed
.
First
,
When
it
is
hot
and
fiery
against
some
sinnes
,
but
can
brook
others
no
less
notorious
,
either
because
it
doth
sute
with
our
disposition
,
or
we
have
little
wrong
thereby
.
For
holy
anger
must
be
measurably
porportioned
to
the
measure
of
the
offence
;
greatest
indignation
must
be
conceived
against
the
greatest
transgressions
,
though
they
bring
not
to
us
so
great
annoyances
:
and
smaller
faults
should
less
displease
us
,
though
in
private
respects
they
seem
to
be
more
for
our
damage
:
for
every
part
ought
rather
to
be
tenderly
affected
at
Gods
dishonour
,
then
his
own
detriment
.
Secondly
,
When
we
are
zealous
against
sinne
in
our
enemies
,
or
them
that
we
like
not
,
but
remiss
against
it
in
our selves
,
our
familiars
,
benefactors
,
kinsfolks
,
and
dearest
friends
.
He
that
is
moved
at
sinne
as
he
ought
,
doth
more
take
to
heart
the
sinnes
of
them
that
be
nearly
united
to
him
,
then
of
them
that
be
further
off
;
as
the
sinne
of
a
Brother
,
more
then
of
a
stranger
,
of
a
Child
more
then
of
a
Brother
,
of
a
Yoke-fellow
more
then
of
a
Child
:
and
our
own
more
then
of
a
Yoke-fellow
,
Child
,
Brother
,
or
of
any
or
all
others
.
Thirdly
,
when
we
are
moved
equally
with
small
and
great
offences
:
for
there
be
degrees
of
sinne
,
and
accordingly
our
anger
must
be
incensed
.
5.
Anger
is
unlawfull
when
it
is
directed
against
the
person
of
the
offender
,
not
against
his
offence
,
and
aimes
at
his
loss
,
hurt
or
destruction
,
but
propounds
not
any
lawfull
end
;
as
the
glory
of
God
,
the
publique
good
of
Church
or
Common-wealth
,
the
private
benefit
of
our selves
or
of
our
neighbours
,
or
the
reformation
of
the
delinquent
party
.
He
must
needs
shoot
wide
,
that
looks
awry
.
And
this
is
alwaies
to
be
observed
in
all
examples
of
unjust
anger
,
as
in
Cains
anger
towards
Abel
;
Sauls
towards
David
;
Nebuchadnezars
towards
the
three
Companions
of
Daniel
;
the
Scribes
and
Pharisees
towards
our
Saviour
Christ
.
But
if
we
will
be
Christs
Disciples
,
we
must
follow
his
Doctrine
and
example
.
His
Doctrine
,
Love
your
enemies
,
do
good
to
those
that
hate
you
.
Mat
.
5.44
.
That
you
may
be
the
Sonnes
of
your
Father
which
is
in
Heaven
.
Where
he
plainly
intimateth
,
that
they
are
not
the
Sonnes
of
God
,
who
do
not
love
the
persons
of
their
very
enemies
.
We
must
follow
also
his
example
,
who
prayed
for
his
enemies
even
while
he
was
upon
the
Cross
subject
to
their
outragious
injuries
:
Luk
.
23.34
.
Act.
7.66
.
Numb
.
24.10
.
Quis
furor
est
terram
sensu
vexare
carentem
?
Homer
reprehending
Achilles
.
which
blessed
President
holy
Stephen
imitated
.
But
many
are
not
only
incensed
against
the
persons
of
their
enemies
who
are
men
like
unto
themselves
,
but
also
with
bruit
beasts
,
which
are
not
capable
thereof
;
as
we
may
see
in
the
example
of
Balaam
.
Yea
,
even
with
things
that
want
both
sense
and
life
,
and
so
was
Xerxes
angry
with
the
Rivers
,
and
sent
Letters
full
of
menacing
threatnings
to
the
Hils
.
And
many
such
are
subject
to
continuall
view
,
who
if
any
thing
in
their
hands
displease
them
,
will
not
stick
to
dash
it
against
the
ground
,
though
after
,
they
are
fain
to
take
it
up
again
:
or
to
spoile
and
break
it
in
pieces
,
though
afterward
,
they
must
be
glad
to
bestow
great
labour
in
repairing
that
which
by
greater
folly
they
have
defaced
.
But
these
men
may
fitly
be
compared
unto
Children
,
who
having
gotten
a
fall
,
beate
the
earth
;
so
they
having
received
some
hurt
through
their
own
folly
or
negligence
,
are
angry
.
6.
Unseasonable
anger
is
unjust
,
when
as
being
long
retained
it
becometh
hatred
.
And
this
hapneth
not
only
when
men
are
provoked
unto
anger
upon
weighty
causes
,
but
also
when
it
is
grounded
on
the
most
slight
occasions
.
For
when
vain
trifles
have
stirred
them
up
to
wrath
,
they
persevere
in
it
,
lest
they
might
seem
to
have
begun
without
cause
,
and
so
against
all
reason
the
unjustice
of
their
anger
makes
them
persist
in
it
with
greater
obstinacy
.
For
therefore
they
retain
it
,
yea
,
increase
it
,
that
the
greatness
of
their
anger
may
make
men
believe
that
it
could
not
choose
,
but
arise
from
some
weighty
occasion
and
just
cause
:
and
so
they
choose
rather
to
seem
just
,
than
to
be
just
.
CHAP.
XII
.
Severall
Motives
to
stirre
men
up
against
carnall
Anger
.
And
the
Objections
that
are
usually
made
by
passionate
men
,
(
by
way
of
excuse
)
answered
.
Question
:
WHat
Motives
should
stirre
men
up
to
take
heed
of
Carnall
Anger
?
A.
The
first
may
be
drawn
from
the
evil
and
hurtfull
causes
of
unjust
Anger
:
which
are
these
.
1.
Infidelity
or
unbelief
in
the
word
of
grace
.
David
rendring
the
cause
of
his
patience
and
quietness
,
Psal
.
38.13
,
14
,
15.
that
he
was
deaf
and
dumb
,
when
the
ungodly
did
molest
and
vex
him
,
he
seteth
down
this
,
that
he
waited
upon
God
.
Therefore
it
is
to
be
attributed
to
infidelity
,
that
men
are
so
easily
provoked
to
revenge
,
so
apt
to
leap
unto
reproaches
.
For
the
heart
of
man
being
purged
by
faith
,
would
extinguish
those
furies
,
and
fervent
motions
of
mind
,
at
least
would
coole
them
much
.
Eccl.
7.9
.
2.
Folly
exalteth
Anger
.
Anger
resteth
in
the
bosom
of
fools
.
Amongst
men
he
is
accounted
unwise
,
who
is
not
suddainly
moved
to
anger
for
an
injury
offered
,
Prov.
14.29
.
and
doth
not
repell
force
by
force
,
give
taunt
for
taunt
:
but
the
Spirit
of
God
farre
otherwise
brands
him
for
a
fool
that
is
soon
provoked
to
anger
,
or
to
seek
revenge
.
3.
Self-love
,
whereby
we
so
immoderately
love
our selves
,
that
we
never
think
of
the
injuries
and
indignities
which
we
offer
others
,
or
else
suppose
them
to
be
none
;
or
else
lightly
esteem
of
them
,
as
not
worthy
the
recitall
:
but
on
the
other
side
,
it
maketh
men
hainously
aggravate
injuries
offered
unto
themselves
,
and
so
to
make
huge
mountains
of
small
mole-hils
;
it
causeth
the
heart
easily
to
apprehend
the
wrong
,
busie
in
meditating
of
it
being
apprehended
,
eager
in
seeking
revenge
after
meditation
,
and
the
hand
no
less
forward
in
acting
those
tragedies
which
the
heart
hath
invented
.
For
by
self-love
men
are
induced
to
think
themselves
worthy
of
all
love
and
honour
,
and
therefore
if
a
small
injury
be
offered
unto
them
,
they
suppose
that
death
is
too
small
a
revenge
for
so
great
an
indignity
offered
to
such
worthy
personages
.
Yea
,
if
they
be
not
so
much
respected
as
their
haughty
ambition
requieth
,
or
if
others
be
preferred
before
them
,
and
that
deservedly
,
that
is
matter
enough
to
provoke
them
to
furious
rage
,
not
onely
against
them
of
whom
they
are
not
regarded
,
but
them
also
who
are
preferred
in
others
judgment
.
And
this
is
evident
in
the
example
of
Cain
,
Gen.
4.
who
because
God
respected
the
Offering
of
Abel
more
than
his
,
was
incensed
to
wrath
,
and
had
his
anger
so
inflamed
that
nothing
could
quench
it
but
the
blood
of
his
dear
Brother
:
And
in
Saul
who
could
with
no
patience
endure
,
1
Sam
.
19.8
.
that
the
praises
of
David
should
surmount
his
in
the
sight
and
audience
of
the
people
,
but
was
enraged
with
deadly
anger
against
him
,
who
for
his
merits
deserved
to
be
advanced
.
And
thus
doth
self-love
make
a
man
wink
at
those
injuries
which
he
offereth
others
,
and
to
put
on
the
spectacles
of
affection
when
he
looketh
on
those
wrongs
which
are
offered
to
himself
,
whereby
it
cometh
to
pass
that
every
small
injury
seemeth
great
and
provoketh
to
great
anger
.
Whereas
if
we
thought
meanly
of
our selves
and
loved
our
Neighbours
as
our selves
,
we
would
not
suffer
our
judgment
to
be
over
balanced
with
the
weight
of
affection
in
judging
of
the
injury
,
nor
give
the
reines
to
our
anger
in
pursuing
it
with
revenge
.
4.
Pride
causeth
men
to
be
more
sharp-sighted
in
descrying
wrong
,
Eccl.
7.8
.
and
more
furiously
insolent
in
taking
revenge
.
The
reason
hereof
is
apparent
;
proud
men
being
jealous
of
their
honour
and
reputation
,
are
also
very
suspicious
of
contempt
,
so
that
the
least
injury
provoketh
them
to
choler
and
disdain
,
because
they
are
ready
to
imagin
that
thereby
they
are
exposed
to
contempt
:
Prov
13.10
.
Onely
by
pride
do
men
make
contention
.
Pride
alone
of
it self
without
the
aid
of
any
other
thing
,
is
sufficient
to
kindle
contention
.
A
clear
example
of
this
matter
we
have
in
the
Tribe
of
Ephraim
,
who
being
lifted
up
and
swelling
in
conceit
of
their
multitude
,
did
contend
with
Gideon
about
a
thing
,
for
which
they
should
have
been
thankfull
unto
him
.
And
which
is
more
,
when
being
called
to
the
warre
they
did
not
come
,
they
do
yet
chide
with
Jephte
,
Judg
.
8.1
.
that
they
were
not
called
,
when
by
right
he
might
have
expostulated
with
them
,
that
being
called
they
did
not
come
.
Jud
.
12.1
,
2
,
3.
Mat
.
18.1
,
2
,
3.
Psal
.
10.2
.
This
was
the
cause
of
often
disputations
amongst
the
Disciples
,
as
is
manifest
by
the
remedy
prescribed
for
the
cure
of
that
malady
.
The
wicked
by
his
pride
doth
persecute
the
poor
.
This
we
see
in
Haman
,
who
was
so
enraged
with
fury
,
Est.
3.5
,
6.
because
Mordecai
would
not
in
the
sight
of
the
people
do
him
that
reverence
which
his
proud
heart
desired
,
that
he
thought
his
death
too
small
a
revenge
for
such
an
indignity
,
unless
also
for
his
sake
he
utterly
rooted
out
his
whole
kindred
and
nation
.
So
that
the
least
spark
of
anger
kindled
with
the
smallest
occasions
,
bursteth
out
into
a
raging
flame
of
fire
,
if
it
be
blowed
with
the
wind
of
vain
glory
.
Whereas
on
the
other
side
,
he
that
is
humble
is
not
provoked
to
anger
though
he
be
neglected
,
because
his
lowly
conceit
maketh
him
think
that
he
is
not
worthy
to
be
much
esteemed
;
nor
yet
though
he
have
received
an
injury
,
because
he
is
ready
to
think
that
he
hath
deserved
it
,
either
by
like
faults
committed
against
men
,
or
more
hanious
sinnes
against
God
.
5.
Covetousness
stirreth
anger
:
for
this
vice
maketh
men
desire
much
riches
,
and
if
their
hopes
fail
them
,
and
be
not
correspondent
to
their
desires
,
their
unquiet
and
turbulent
thoughts
are
fit
harbingers
to
prepare
a
lodging
in
their
hearts
to
entertain
anger
.
It
maketh
them
undertake
great
matters
,
which
when
they
are
not
able
to
compass
,
their
hearts
are
filled
with
vexations
,
and
they
become
more
wayward
then
Children
;
or
else
if
their
covetous
desires
carried
with
the
wings
of
ambition
mount
not
so
high
a
pitch
,
they
basely
stoop
even
to
the
most
sordidous
prey
;
and
finding
themselves
unable
to
compass
great
matters
abroad
,
Reputandum
iram
proficisci
ab
ani●o
imbecillo
&
abjecto
.
Plotin
.
Enn.
3.
l.
2.
cap
.
2.
Iras
endicatura
timi●a
est
,
quia
respicit
rationem●
.
alam
Pereg
.
de
Ira
,
c
.
3.
they
entermeddle
with
every
domesticall
trifle
at
home
;
and
if
they
see
any
thing
miscarry
through
the
default
of
Wife
,
Child
or
Servant
,
though
it
be
of
no
value
,
their
anger
can
contain
it self
in
no
bounds
of
reason
.
So
that
these
men
are
angry
abroad
,
but
mad
at
home
,
cholerick
with
every
man
which
hinders
or
doth
not
further
their
commodity
,
but
outragious
to
their
Wives
,
Children
or
Servants
,
if
they
sustain
the
least
loss
.
6.
Impotency
and
overtenderness
of
mind
,
whereby
it
is
effeminated
and
made
unapt
to
endure
injuries
,
as
the
ulcerated
parts
of
the
body
to
bear
blows
.
Violence
is
a
sign
of
feebleness
,
not
of
courage
;
as
old
men
and
children
runne
when
they
think
to
go
fast
.
Generous
spirits
,
are
as
it
were
,
impenetrable
to
offences
,
Cum
omnia
vitia
essent
in
morbis
,
iracundos
mo
bosos
nominaverunt
.
Cic
.
Tusc
.
l.
4.
Invalidum
omne
natura
querulum
est
.
Sen.
de
●ra
.
l.
●
.
c
.
●3
.
The
infi●mest
body
is
trouble●
with
the
least
blast
of
ai●e
.
Jam
.
4.1
,
2.
whereas
they
that
cannot
resist
,
shew
their
weakness
;
whereby
we
see
that
women
,
children
,
sick
folks
,
and
old
men
are
most
subject
to
these
motions
and
impressions
.
The
highest
and
goodliest
part
of
the
world
,
and
nearest
to
the
Firmament
and
Starres
,
is
never
covered
with
Clouds
,
and
in
whose
bosom
there
is
never
any
Haile
,
Rain
,
Winds
,
nor
other
tempests
congealed
:
there
is
never
any
Thunder
nor
Lightning
,
although
the
Thunder-bolt
fall
from
thence
upon
the
Earth
.
In
like
manner
,
a
spirit
truly
elevated
,
a
generous
soul
,
is
alwaies
quiet
,
moderate
,
grave
,
never
suffering
it self
to
be
transported
with
the
furious
motions
of
choler
.
Now
the
thing
that
effeminates
the
mind
,
are
inordinate
lusts
,
which
like
corrupt
humours
in
the
body
,
do
impair
vigour
and
strength
.
7
Nice
luxuriousness
or
luxurious
niceness
breedeth
choler
.
For
,
if
you
come
into
the
house
of
one
who
is
nice
and
curious
,
you
shall
easily
perceive
how
soon
they
are
incited
to
great
anger
upon
little
cause
.
If
the
decking
and
adorning
of
their
house
be
not
fully
answerable
to
their
minds
,
if
their
costly
Cates
be
not
so
daintily
cooked
,
that
they
may
delight
their
curious
learned
tast
and
cloyed
appetite
,
if
a
spot
or
wrinckle
be
upon
their
Garments
,
they
are
so
inraged
with
anger
,
that
the
house
will
scarce
hold
them
,
or
at
least
not
contain
their
clamorous
voices
.
These
curious
folks
are
not
only
offended
with
injuries
,
but
also
with
shadows
and
appearances
:
for
,
when
voluptuous
pleasures
have
corrupted
both
mind
and
body
,
nothing
seemeth
tolerable
;
not
that
the
things
which
they
suffer
are
grievous
,
but
because
they
that
suffer
them
are
nicely
effeminate
.
And
like
as
they
who
are
tormented
with
the
Gout
,
are
angry
if
a
man
come
but
towards
them
,
and
cry
out
if
they
be
but
touched
:
so
but
a
shew
of
injury
moveth
these
voluptuous
wantons
to
choler
and
anger
,
and
the
least
injury
offered
in
truth
inciteth
them
to
rage
and
fury
.
Whereas
others
who
have
not
their
minds
effeminated
with
this
luxurious
curiosity
,
they
can
easily
pass
over
such
trifling
imperfections
,
and
repell
anger
in
far
more
violent
assaults
.
And
lest
any
should
think
,
that
these
toys
deserve
not
just
rebuke
,
let
him
know
,
that
the
lesser
the
occasion
is
which
provoketh
to
anger
,
the
greater
is
their
sinne
who
are
so
easily
provoked
.
For
,
howsoever
the
occasions
are
but
small
,
yet
their
sinne
is
not
small
;
nay
,
their
sinne
is
therefore
great
,
seeing
the
occasion
which
moveth
them
thereunto
is
but
little
.
8.
Curiosity
is
a
cause
of
unjust
anger
:
for
,
when
men
are
tickled
with
a
vain
desire
and
itching
appetite
to
see
and
hear
all
things
;
how
their
friends
behave
themselves
in
their
private
meetings
:
what
their
adversaries
do
and
say
behind
their
backs
;
how
their
Servants
bestow
themselves
in
every
corner
;
it
cometh
to
pass
,
that
desiring
to
know
all
things
,
they
know
many
things
which
displease
them
,
and
provoke
them
to
anger
,
for
which
they
may
thank
their
vain
curiosity
.
Give
not
thine
heart
(
saith
Solomon
)
to
all
the
words
that
men
speak
,
Prov.
20.3
.
Eccl.
7.23
.
lest
thou
do
hear
thy
servant
cursing
thee
.
For
,
as
the
looking
upon
a
small
print
doth
more
offend
the
sight
,
then
a
greater
,
because
we
hold
it
nearer
our
eyes
,
and
more
intentively
behold
it
,
the
letters
standing
thick
and
near
together
:
so
oft-times
it
cometh
to
pass
,
that
these
small
domesticall
faults
being
curiously
pried
into
,
do
more
offend
and
anger
us
,
because
they
are
near
unto
us
,
and
fall
out
thick
,
and
as
it
were
one
in
the
neck
of
another
;
then
greater
injuries
offered
abroad
,
which
fall
out
more
seldom
,
and
are
not
so
much
subject
to
our
view
.
9.
Lightness
in
beleeving
what
comes
to
the
ear
,
and
listening
to
tale-bearers
.
With●ut
wood
the
fire
is
quenched
,
Pro
.
26.20
.
Pro
.
16.28
.
1
Sam
.
22.19
.
and
without
a
tale-bearer
strife
ceaseth
.
So
that
as
wood
is
the
fires
fit
nourishment
,
so
is
a
tale-bearer
fit
to
nourish
anger
.
An
example
hereof
we
have
in
Saul
,
who
giving
a
credulous
ear
to
those
lying
suggestions
of
that
pick-thank
Doeg
,
was
incensed
to
such
raging
anger
,
that
the
blood
of
the
innocent
Priests
was
not
sufficient
to
quench
the
heat
thereof
,
unless
he
spilt
also
the
blood
of
the
Inhabitants
of
Nob
,
yea
of
the
Oxen
,
Asses
,
and
Sheep
,
with
more
then
bruitish
fury
.
And
therefore
David
speaking
of
Doegs
tongue
,
compareth
it
to
coales
of
Juniper
,
(
that
is
,
Psal
.
120.4
.
to
hot
burning
coales
)
because
it
so
furiously
inflamed
Sauls
anger
.
Yea
,
David
himself
giving
ear
to
the
false
report
of
Ziba
,
was
moved
to
unjust
anger
against
innocent
Mephibosheth
;
and
therefore
having
experience
of
those
manifold
evils
which
followed
credulity
and
listning
after
tale-bearers
,
Psal
.
101.5
,
7.
Jam
.
3.6
.
he
professeth
that
he
will
destroy
him
that
privily
slandereth
his
neighbour
.
And
hence
it
is
that
James
compareth
the
tongue
to
a
fire
,
because
nothing
more
inflameth
the
heart
to
furious
anger
.
10.
Inordinate
love
,
and
excessive
sorrow
stirre
up
unquietness
,
which
maketh
way
for
anger
.
For
,
the
powers
of
the
soul
being
weakned
by
these
passions
,
and
filled
with
fears
,
cares
,
troubles
,
vexations
,
is
dis-inabled
to
bear
any
burden
or
cross
that
it
shall
meet
withall
.
11.
Want
of
meditation
concerning
the
common
imperfections
,
whereunto
we
are
all
by
nature
subject
:
for
if
we
did
but
consider
that
in
many
things
we
offend
all
,
and
that
we
our selves
have
the
same
faults
,
or
greater
then
those
which
we
espie
in
others
,
we
would
not
hastily
be
moved
to
choler
upon
every
trifling
occasion
.
Eccl.
7.21
,
22.
Take
no
heed
unto
all
words
that
are
spoken
:
For
oftentimes
also
thine
own
heart
knoweth
,
that
thou
thy self
likewise
hast
cursed
others
.
This
Argument
the
Apostle
useth
,
to
perswade
the
godly
to
peaceableness
and
moderation
towards
the
weak
:
Tit
.
3.3
.
For
we
our selves
also
were
sometimes
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasurs
,
living
in
malice
and
envy
,
hatefull
and
hateing
one
another
.
But
it
is
the
custome
of
men
addicted
to
anger
to
imitate
the
Lamiae
,
who
(
as
the
Poets
fain
)
use
their
eyes
abroad
,
and
put
them
into
a
Box
when
they
come
home
:
so
these
are
but
too
quick-sighted
abroad
in
spying
the
faults
of
others
,
but
starke
blind
at
home
in
discerning
their
own
faults
;
and
though
they
have
a
great
beame
in
their
own
eyes
,
yet
they
can
easily
discerne
a
small
mote
in
the
eye
of
another
.
And
the
reason
is
,
because
they
put
their
own
faults
into
that
part
of
the
wallet
which
they
cast
behind
their
backs
,
and
therefore
never
look
upon
them
,
but
the
faults
of
others
into
that
part
which
hangeth
before
them
,
whereinto
they
are
alwaies
curiously
prying
.
12.
Excessive
tenderness
of
education
,
indulgence
of
Parents
,
and
foolish
cockering
of
Mothers
,
doth
beget
anger
.
In
little
breasts
great
passions
find
too
much
place
of
harbour
.
And
anger
bred
betimes
,
doth
timely
take
root
,
grow
by
degrees
,
and
wax
strong
by
continuance
,
that
it
can
hardly
be
pulled
up
by
any
increase
of
age
,
specially
if
pride
and
insolency
be
added
thereunto
.
Turgescit
vitrea
bilis
:
finditur
,
[
sc
.
piger
]
Arcadiae
pecuaria
rudere
dicas
.
●ers
.
Satyr
.
3.
Pro
.
26.15
,
16
,
17.
1
Thes
4.11
.
2
Tim
.
5.13
.
Pro
.
6.12
,
13
,
14.
Pro
.
20.1
.
They
that
might
be
made
meek
by
more
severe
education
,
first
,
they
are
made
more
angry
then
Whelps
,
then
more
proud
then
the
Peacock
,
more
wanton
then
the
Asse
,
more
ravenous
then
the
Wolfe
.
Lastly
,
Idleness
,
unthriftiness
,
voluptuousness
are
the
nurses
of
Anger
.
The
idle
unthrift
soweth
contentions
,
and
imagineth
mischief
continually
.
Wine
is
a
mocker
,
and
strong
drink
is
raging
.
For
these
things
nourish
lusts
,
and
cause
forgetfulness
of
their
own
transgressions
,
which
exceedingly
dispose
to
rage
and
fury
.
A
second
motive
may
be
taken
from
the
mischief
of
this
Passion
in
comparison
of
others
.
All
other
passions
do
but
draw
men
to
evil
,
but
this
doth
precipitate
them
;
those
do
shake
them
,
but
this
doth
overthrow
them
;
Those
when
they
have
the
upper
hand
,
suffer
themselves
to
be
curbed
,
but
this
being
mistress
will
obey
no
Law
;
like
unto
the
thunder-bolt
,
which
being
once
falne
from
the
cloud
wherein
it
was
enclosed
,
can
no
more
be
stayed
.
Other
passions
stray
from
reason
,
but
Choler
treads
it
under
feet
,
and
leads
it
as
it
were
in
triumph
.
Such
is
the
violence
of
it
,
Pro
.
27.4
.
Gen.
49.7
.
Cant
.
8.6
.
that
there
is
scarce
any
other
affection
so
strong
which
it
doth
not
easily
subdue
.
Love
is
said
to
be
stronger
than
death
:
and
yet
Anger
if
it
be
once
admitted
easily
overcometh
it
:
for
there
was
never
any
love
so
hearty
and
intyre
but
anger
hath
subdued
it
.
The
Father
in
his
anger
forgetteth
his
love
to
his
child
,
and
the
child
to
his
Father
,
the
husband
to
his
wife
,
the
wife
to
the
husband
,
and
causeth
them
instead
of
duties
of
love
to
bring
forth
the
fruits
of
hatred
:
yea
,
it
maketh
a
man
to
forget
the
love
of
himself
,
as
appeareth
by
those
men
who
to
satisfie
their
anger
,
violently
thrust
themselves
into
eminent
dangers
of
death
.
As
we
cannot
discern
the
heat
of
the
Sunne
,
when
we
are
near
unto
a
scorching
fire
,
so
the
heavenly
heat
of
Divine
love
it self
is
not
felt
,
if
the
furious
flame
of
anger
be
kindled
in
our
hearts
.
Covetuousness
also
is
a
most
strong
and
violent
vice
,
which
nothing
almost
can
vanquish
but
death
,
and
they
who
are
possessed
therewith
,
do
love
their
riches
better
then
their
own
lives
,
as
we
may
see
in
their
example
,
who
being
deprived
of
them
murther
themselves
;
yea
,
they
are
more
dear
unto
them
then
the
salvation
of
their
souls
,
as
may
appear
by
those
who
fall
into
outragious
sinnes
,
whereby
they
plunge
their
souls
headlong
into
Hell
,
that
they
may
get
momentany
riches
;
Kecker
.
Alt.
Part
.
Log
.
pag
.
687
,
688.
and
by
them
also
who
despise
the
means
of
salvation
in
comparison
of
a
small
worldly
trifle
:
and
yet
anger
being
once
admitted
doth
overcome
covetousness
,
as
it
is
evident
in
the
example
of
them
,
who
to
satisfie
their
furious
anger
by
the
death
of
their
enemy
,
are
content
to
forfeit
their
goods
though
they
be
never
so
covetous
,
besides
the
double
hazard
of
their
lives
which
they
incurre
,
both
in
their
private
quarrell
,
and
in
satisfying
by
deserved
punishment
publique
justice
.
The
like
also
may
be
said
of
them
who
by
anger
being
incited
to
revenge
,
are
content
to
spend
all
their
substance
by
prosecuting
wrangling
suits
in
Law
,
of
little
or
no
importance
,
to
the
end
they
may
impoverish
him
also
with
whom
they
are
offended
:
and
so
are
content
to
pull
down
the
house
upon
their
own
heads
,
that
they
may
overwhelme
another
under
the
weight
of
the
same
ruine
.
Choler
is
worse
then
voluptuousness
,
for
lusts
make
men
to
plunge
themselves
in
particular
pleasures
;
whereas
Choler
makes
them
of
so
bad
a
disposition
,
as
he
is
delighted
in
another
mans
miseries
.
It
is
in
some
respect
much
more
wicked
then
envy
:
for
that
if
envy
desires
to
see
any
one
miserable
,
it
is
Choler
which
procures
the
misery
.
Fear
is
a
cruell
savage
Tyrant
,
which
oftentimes
compelleth
men
to
thrust
themselves
into
imminent
dangers
,
that
they
may
avoid
dangers
,
and
to
kill
themselves
for
fear
of
greater
torments
:
and
yet
anger
vanquisheth
fear
,
many
times
causing
them
who
would
tremble
to
see
anothers
wound
contemn
their
own
death
,
and
so
turneth
the
most
cowardly
face
into
most
desperate
rage
and
furious
resolution
.
Anger
is
kindled
by
a
just
opposition
,
and
by
the
knowledge
of
the
little
reason
that
a
man
hath
to
be
angry
;
It
is
sharpened
by
silence
and
cold
reply
as
gathering
thereby
that
it
proceeds
from
contempt
;
It
will
be
both
Judge
and
party
;
It
carrieth
us
beyond
our selves
,
so
that
we
do
things
dangerous
and
scandalous
;
It
is
rash
and
inconsiderate
,
and
so
casteth
us
into
great
mischiefs
,
like
old
ruines
that
burst
themselves
upon
that
which
they
fall
.
So
that
other
affections
lead
a
man
,
but
this
draws
him
;
others
intice
him
,
but
this
compels
him
;
others
dazle
the
sight
of
reason
,
but
this
makes
it
starke
blind
;
others
make
us
prone
unto
evil
,
but
this
casts
us
headlong
even
into
the
gulfe
of
wickedness
.
The
third
is
drawn
from
the
manifold
evil
effects
of
Anger
,
Furor
iraque
mentem
praecipitant
.
Virg
.
En.
l.
2.
Prae
iracundia
Medene●e
non
sum
apud
me
.
Ter
.
Plutarch
.
Initium
insaniae
.
En.
which
it
produceth
of
it self
,
or
are
caused
from
others
.
1.
It
overshadoweth
and
blindeth
the
light
of
reason
,
and
for
the
time
maketh
men
as
though
they
were
distraught
of
their
wits
.
And
in
this
respect
it
may
fitly
be
compared
unto
a
cruel
Tyrant
,
who
having
invaded
the
government
of
the
Commonwealth
,
doth
overthrow
Counsel
,
Law
and
order
,
and
over-ruleth
all
by
force
and
fury
:
so
Anger
having
obtained
soveraignty
over
the
mind
,
taketh
away
all
judgment
,
counsel
and
reason
,
and
overswayeth
all
by
foolish
affection
and
raging
passion
.
Anger
is
a
short
madness
,
saving
that
herein
it
is
farre
worse
,
in
that
he
who
is
possessed
with
madness
,
is
necessarily
,
will
he
,
nill
he
,
subject
to
that
fury
:
but
this
passion
is
entred
into
,
willingly
and
wittingly
.
Madness
is
the
evil
of
punishment
,
but
Anger
the
evil
of
sin
also
:
madness
as
it
were
thrusts
reason
from
its
imperial
throne
;
but
anger
abuseth
reason
,
by
forcing
it
with
all
violence
to
be
a
slave
to
passion
.
It
is
true
the
Philosopher
saith
,
Eth.
lib
.
6.
Peregr
.
de
ir●
.
that
Choler
doth
in
some
sort
give
ear
to
reason
:
but
that
must
be
understood
touching
the
report
which
she
makes
of
the
injury
received
,
wherein
she
takes
a
singular
content
;
but
she
gives
no
ear
unto
her
,
but
rejects
her
advertisements
in
the
measure
and
moderation
which
she
ought
to
hold
in
the
revenge
.
So
as
in
truth
there
must
be
some
kind
of
reason
to
provoke
choler
;
for
that
men
which
are
stupid
and
dull
are
not
capable
of
these
motions
;
but
when
this
passion
is
fully
enflamed
,
then
she
doth
wholly
darken
reason
.
Anger
then
perverteth
judgment
,
overthroweth
counsel
,
and
pulleth
out
the
eyes
of
reason
,
making
the
slave
of
passion
,
fit
to
execute
those
works
of
darkness
,
in
which
rage
employeth
it
,
Gen.
34
2
1
●am
.
22.9
.
1
Sam
.
25.
●3
,
22.
Theod●r
.
li
.
5.
A●g
.
de
civ
.
lib
5.
cap
.
26.
Nam
cur
quae
laedunt
oculos
,
festinas
demere
:
si
quid
est
,
animum
,
differs
curandi
tempus
in
annum
?
Hor.
lib
.
Epist
.
●
.
Ep.
2.
Examples
hereof
we
have
in
Simeon
and
Levi
,
in
Saul
,
in
David
,
in
Theodosius
,
otherwise
a
good
Emperour
,
who
upon
occasion
of
a
seditious
tumult
,
wherein
a
few
of
his
Officers
were
slain
,
called
all
the
Citizens
of
Thessalonica
into
the
Theatre
,
as
though
he
had
had
to
shew
them
some
solemnity
:
and
there
commanded
his
Souldiers
to
fall
upon
them
,
and
slew
of
them
both
innocent
and
guilty
.
If
therefore
we
avoid
those
things
most
carefully
which
hurt
the
eyes
;
or
if
they
be
hurt
,
use
such
medicines
as
are
fit
to
cure
them
,
because
the
eye
is
the
light
and
guide
of
the
whole
body
:
with
how
much
more
attentive
care
ought
we
avoid
anger
that
blindeth
reason
,
seeing
it
is
the
light
and
guid
of
the
soul
?
If
men
abhorre
drunkenness
(
and
that
worthily
,
because
it
maketh
them
differ
from
brute
beasts
only
in
shape
of
the
body
;
why
should
they
not
for
the
same
cause
hate
this
vice
of
Anger
,
which
like
a
burning
Ague
doth
so
distemper
and
disturb
the
minde
,
that
while
the
fit
lasteth
,
it
uttereth
nothing
but
raving
.
2.
As
it
springeth
from
,
so
it
causeth
infidelity
and
fretting
against
God
.
Moses
is
so
provoked
at
the
waters
of
Meribah
with
the
rebellion
of
Israel
,
that
he
begins
to
doubt
of
the
gracious
promise
of
God
towards
them
:
Hear
O
ye
rebels
,
must
we
fetch
you
water
out
of
the
rock
?
Numb
.
20.10
,
11
,
12.
The
word
of
grace
setleth
in
a
quiet
heart
,
but
an
unquiet
spirit
casteth
forth
nothing
but
boyling
thoughts
of
distrust
and
discontent
against
God
.
●●ov
.
19.3
.
Isa
.
59.11
.
Apoc
.
16
21.
2
Sam
.
6.8
.
1
Joh
.
4
20.
3.
It
extinguisheth
the
love
of
God
:
for
how
should
the
love
of
God
kindle
in
such
an
unquiet
breast
?
how
can
we
delight
in
him
so
long
as
we
be
transported
with
private
desire
of
revenge
?
or
how
should
we
love
God
whom
we
have
not
seen
,
if
we
do
not
love
our
neighbour
whom
we
have
seen
?
And
how
do
we
love
our
neighbour
,
if
upon
no
cause
or
every
trifling
cause
,
we
be
incensed
to
injust
anger
against
him
.
4.
It
is
an
hindrance
of
holy
prayer
;
an
angry
man
cannot
call
upon
God
,
for
his
heart
is
carnal
,
earthly
,
poisoned
with
self-love
;
nor
will
God
hear
if
they
call
upon
him
.
For
if
we
would
compass
the
Altar
,
and
there
offer
up
the
Sacrifice
of
prayer
and
thanksgiving
,
we
must
first
wash
our
hands
in
innocency
.
Psal
.
26.
●
.
1
Tim
.
2.8
.
And
this
the
Apostle
Paul
requireth
,
That
we
lift
up
pure
hands
without
anger
.
And
our
Saviour
Christ
commandeth
,
that
before
we
offer
any
gift
unto
the
Lord
,
we
first
seek
to
be
reconciled
:
So
long
therefore
as
we
continue
in
anger
,
Mat
.
5.23
.
we
are
unfit
to
pray
,
as
it
most
manifestly
appeareth
in
the
fift
petition
,
where
we
desire
to
be
forgiven
as
we
forgive
:
Mat
.
6.12
.
and
because
the
Lord
would
have
us
deeply
consider
thereof
,
he
thinketh
it
not
sufficient
to
set
it
down
in
the
Lords
Prayer
,
but
he
again
doth
single
this
out
of
all
other
the
petitions
,
and
inculcates
it
the
second
time
:
If
you
forgive
men
their
trespasses
,
ver
.
14
,
15.
your
heavenly
Father
will
also
forgive
you
;
but
if
you
will
not
forgive
men
their
trespasses
,
no
more
will
your
Father
forgive
your
trespasses
.
1
Pet
.
3.7
.
The
Apostle
Peter
exhorteth
man
and
wife
to
live
together
in
love
,
that
their
prayers
be
not
interrupted
.
5.
Anger
causeth
that
the
word
of
God
becometh
unprofitable
.
It
is
to
the
truth
of
the
word
of
life
,
as
wind
in
the
stomack
to
wholsome
meat
,
that
will
not
suffer
it
to
enter
.
James
requireth
of
a
good
hearer
,
that
he
be
slow
to
wrath
.
Iam
.
1.19
.
Anger
hardens
the
heart
,
that
the
seed
of
life
cannot
take
root
,
or
leave
impression
:
yea
,
it
makes
resistance
to
the
work
of
grace
.
6.
It
swelleth
the
mind
so
high
,
and
so
full
,
as
there
is
no
room
for
good
motions
and
meditations
to
dwell
by
it
.
When
Anger
possesseth
the
room
,
the
thoughts
run
all
of
wrong
received
,
meditation
of
revenge
,
secret
fighing
,
repining
,
fretting
and
discontent
.
Thus
it
stoppeth
communion
with
God
,
and
disturbs
that
sweet
and
heavenly
disposition
of
soul
,
which
ought
to
be
in
every
Christian
,
and
is
in
every
one
that
walketh
in
peace
and
fellowship
with
God
.
For
in
true
peace
of
conscience
there
is
required
,
as
reconciliation
with
God
and
the
sence
of
his
love
,
so
freedom
from
the
hurry
of
boisterous
passions
,
and
calmness
of
spirit
,
which
is
a
necessary
qualification
in
the
subject
capable
to
receive
the
beams
of
his
favour
.
8.
The
angry
man
is
impatient
of
admonition
:
which
is
ordained
of
God
as
one
means
of
his
recovery
from
sinne
.
If
Abner
be
reproved
of
Ishbosheth
King
of
Israel
,
for
going
in
boldly
into
his
Fathers
Concubines
,
you
shall
hear
him
take
on
,
Am
I
a
doggs
head
,
2
Sam
.
3.8
.
that
thou
shouldst
say
thus
unto
me
?
and
yet
every
man
saw
the
unrighteousness
of
the
action
before
himself
.
Eph.
4.30
,
31.27
.
vers
.
9.
It
grieves
the
Spirit
of
God
,
and
lets
in
the
divel
into
the
hearts
of
men
,
to
whose
image
they
are
conformed
by
unjust
anger
.
For
he
is
the
spirit
of
dissention
,
wrath
and
revenge
,
as
God
is
a
spirit
of
love
and
peace
.
10.
Anger
disables
a
man
for
society
:
for
it
is
Gods
commandement
or
advice
,
Prov.
22.24
,
25.
that
we
should
make
no
friendship
with
an
angry
man
,
nor
goe
with
a
furious
man
:
and
as
for
other
reasons
,
least
we
learne
his
wayes
,
and
receive
destruction
to
our
own
souls
.
11.
It
doth
macerate
and
vex
the
soul
with
fury
:
Ira
consternationis
affectus
plenus
,
ac
nunquam
sine
tormenta
sui
violentus
,
quia
dolorem
cum
inferre
vult
,
patitur
.
Val
.
Max.
l
9.
c
.
3.
Iratus
nil
nisi
crimina
loquitur
.
Sen.
in
Thy
.
trag
.
2.
Val
lib
9.
cap
.
3.
Melanct
.
de
anima
tr
.
3.
cap
.
12
Galen
.
lib
.
5.
de
loc
.
affect
.
Peregr
.
de
ira
.
cap
.
3.
Kecker
Alt.
●art
.
Log
.
ubi
supra
.
Chrom
.
de
reb
.
polon
.
lib
.
18.
for
what
greater
torment
can
we
imagin
,
than
to
have
the
mind
distracted
upon
the
rack
of
rage
?
As
therefore
we
would
account
him
a
mad
man
,
who
with
his
own
hands
should
set
his
house
on
fire
and
consume
it
:
so
alike
mad
is
he
to
be
thought
,
who
will
set
his
soul
on
fire
with
the
raging
flames
of
anger
,
wherein
it
is
not
only
tormented
in
this
life
,
but
also
(
without
repentance
)
in
the
life
to
come
,
it
shall
be
tormented
everlastingly
.
Rage
and
fury
tortures
more
than
wrong
or
injury
.
12.
Anger
exposeth
to
infinite
dangers
,
by
provoking
men
to
enter
into
private
frayes
and
needless
quarrels
with
such
desperate
resolutions
,
that
they
wholly
neglect
themselves
that
they
may
hurt
their
enemy
.
Like
to
the
Wasp
or
Bee
,
which
venture
their
own
lives
,
that
they
may
but
sting
those
that
anger
them
:
so
they
,
that
they
may
satifie
their
fury
by
revenging
a
small
injury
,
are
ready
to
receive
a
greater
.
And
not
thus
only
,
but
Choler
ruines
the
body
wholly
:
for
some
being
extraordinarily
moved
,
have
broken
their
veins
,
and
vomited
out
their
soul
with
the
blood
.
Others
have
fallen
into
fearfull
diseases
,
as
melancholy
,
phrensie
,
madness
,
apoplexity
,
palzy
,
and
the
falling-sickness
.
These
are
the
effects
of
anger
in
respect
of
our selves
,
now
in
respect
of
our
neighbour
,
it
knoweth
no
justice
,
love
,
nor
moderation
.
First
,
It
overthroweth
sound
friendship
:
for
there
was
never
friendship
so
inviolable
but
anger
(
if
it
were
admitted
)
hath
violated
it
.
Secondly
,
It
provokes
to
offer
all
indignities
and
wrongs
to
a
mans
neighbour
;
as
also
to
revenge
the
smallest
injuries
without
all
proportion
.
For
men
incensed
with
anger
,
will
willingly
and
wittingly
revenge
those
injuries
,
which
have
unwittingly
and
unwillingly
been
offered
;
for
angry
words
they
will
give
blows
,
for
blows
wounds
,
and
for
wounds
death
.
And
therefore
the
wise
man
saith
;
That
anger
is
cruell
,
Prov.
27.4
.
Impatiens
animus
,
dirae
,
blasphemia
,
probrium
.
Ultio
,
rixa
,
minae
,
sunt
irae
pignora
septem
.
and
wrath
raging
.
Yea
,
it
provoketh
men
not
onely
to
revenge
small
injuries
,
but
also
no
injuries
;
for
anger
rageth
against
the
innocent
,
and
that
oftentimes
because
they
are
innocent
,
and
but
too
vertuous
,
as
the
furious
man
imagineth
.
But
as
anger
causeth
men
to
be
hurtfull
to
all
others
,
so
especially
to
those
whom
they
should
most
love
,
and
cherish
,
and
defend
,
that
is
,
they
who
are
of
a
mans
own
family
:
who
because
they
are
necessarily
conversant
with
them
,
are
continually
subject
,
and
even
exposed
to
their
rage
and
fury
.
The
effects
of
anger
are
thus
couched
by
one
out
of
an
Heathen
;
Peregr
.
ubi
upra
.
In
jesting
it
changeth
friendship
into
hatred
,
in
disputations
,
the
study
of
the
truth
into
lust
of
contention
,
in
judgment
it
addeth
insolency
to
power
,
in
liberall
institution
it
poures
sadness
and
hatred
of
discipline
into
the
mind
;
in
prosperity
it
increaseth
envy
;
in
adversity
it
excludes
it self
from
mercy
.
Thirdly
,
In
generall
anger
is
the
door
or
gate
of
vice
,
and
therefore
the
Psalmist
saith
,
Cease
from
Anger
,
leave
off
wrath
,
Psal
.
37.8
.
fret
not
thy self
also
to
do
evil
,
as
if
he
would
imply
,
that
to
abound
in
anger
,
is
to
abound
in
sinne
.
And
it
cannot
be
,
but
a
man
must
be
guilty
of
much
sinne
,
that
lives
in
fretting
and
passion
and
inward
unrest
:
for
Solomon
saith
plainly
,
That
a
furious
man
aboundeth
in
transgressions
;
Prov.
29.22
.
Jam
.
1.20
.
and
the
Appostle
James
,
that
the
wrath
of
man
worketh
not
the
righteousness
of
God
.
These
are
the
mischiefs
that
come
from
anger
in
private
persons
:
but
if
this
plague
find
place
in
them
that
be
of
power
or
authority
,
then
the
evils
which
spring
from
anger
are
multiplied
an
hundred-fold
.
For
what
revenge
a
private
man
meditateth
in
his
heart
,
that
a
Prince
can
execute
in
a
moment
,
in
so
many
,
Cum
ille
cuipiam
malum
dare
cupit
,
hic
jam
dederit
.
so
great
,
and
obvious
occasions
of
wrong
and
injury
.
For
he
hath
under
his
feet
whom
he
may
tread
upon
,
under
his
blow
whom
he
may
strike
,
in
his
jaws
whom
he
may
devoure
,
in
his
pawes
whom
he
may
rend
and
tear
.
No
man
can
governe
the
multitude
stirred
with
anger
.
It
wholly
rageth
with
seditions
;
turneth
the
edge
of
the
sword
one
against
another
;
armeth
the
souldiers
against
the
Captain
.
Destruction
soon
overtaketh
Cities
and
Towns
if
they
begin
to
be
angry
:
Families
breath
nothing
but
mutuall
blood
.
All
humane
covenants
are
broken
,
and
all
thought
of
equity
clean
cast
away
.
This
is
the
cause
of
all
tumults
and
uproares
,
seditions
and
conspiracies
,
massacres
and
bloody
Warres
,
yea
,
the
confusion
of
most
famous
and
flourishing
Kingdoms
:
and
that
not
only
upon
weighty
causes
,
but
also
upon
trifling
occasions
.
For
as
to
make
a
furious
and
unquenchable
flame
,
it
is
not
materiall
how
small
the
fire
is
that
kindleth
it
,
so
the
matter
be
apt
to
receive
it
,
wherein
it
is
kindled
;
for
one
coale
is
enough
to
burn
a
whole
City
,
if
it
fall
among
flax
,
and
one
sparke
if
it
light
in
Tinder
or
Gunpowder
:
so
it
mattereth
not
how
small
the
cause
is
which
inflameth
anger
,
for
if
the
mind
which
receiveth
it
be
subject
to
be
inflamed
,
Gen.
34.
Judg
.
9.
1
Sam
.
22.
Est.
3.
it
is
sufficient
to
set
on
fire
and
consume
whole
Kingdoms
and
Common-wealths
,
especially
if
power
be
correspondent
to
the
violence
of
the
affection
.
The
effects
of
anger
which
are
caused
by
others
,
as
a
deserved
punishment
of
it
are
these
.
1.
It
subjecteth
a
man
to
the
wrath
of
God
,
and
bringeth
his
curse
upon
him
:
for
as
we
forgive
others
,
so
doth
God
forgive
us
.
Mat
.
6.14
,
15.
If
therefore
we
retain
our
anger
towards
our
Brethren
,
God
will
retain
his
anger
towards
us
.
We
know
by
common
experience
,
that
he
who
is
appointed
an
Arbitratour
or
Daisman
to
reconcile
neighbours
,
is
oftentimes
by
the
froward
behaviour
and
obstinate
stiffness
of
the
one
party
so
offended
and
displeased
,
that
whereas
he
was
indifferent
he
is
made
an
adversary
:
so
the
Lord
playeth
the
part
of
an
Umpire
or
Arbitrator
,
to
work
reconciliation
between
Brethren
,
but
if
either
of
them
be
so
stiff
and
contentious
that
he
will
not
be
reconciled
,
what
doth
he
else
but
by
refusing
the
Lords
arbitrement
and
determination
make
God
his
enemy
.
Job
saith
,
Anger
slayeth
the
foolish
man
:
Iob
.
5.2
.
Prov.
19.19
.
It
bringeth
many
times
great
and
suddain
judgments
:
for
as
Solomon
observes
,
A
man
of
great
wrath
shall
suffer
punishment
,
and
if
thou
deliver
him
,
yet
thou
must
do
it
again
.
Hence
it
is
that
our
Saviour
Christ
denounceth
judgment
both
temporall
and
eternall
against
unadvised
anger
.
He
that
is
angry
with
his
Brother
without
cause
,
Mat
.
5.22
.
is
in
danger
of
judgment
.
2.
A
furious
angry
person
is
the
prey
of
Satan
:
for
this
raging
passion
,
having
put
out
the
eye
of
reason
,
makes
him
a
fit
instrument
for
his
own
business
;
that
is
,
in
plotting
and
devising
that
revenge
wich
is
pleasing
and
acceptable
unto
him
.
Whereby
it
evidently
appeareth
;
that
unadvised
anger
is
a
notable
means
which
Satan
useth
to
work
our
destruction
.
For
,
when
once
by
rage
he
hath
blinded
the
eye
of
reason
,
he
can
easily
lead
us
into
a
gulfe
of
all
wickedness
.
In
respect
whereof
,
Satan
is
compared
to
a
carion
Crow
,
which
intending
to
make
the
carcass
of
some
silly
Lamb
his
greedy
prey
,
doth
first
pick
out
the
eyes
,
that
it
may
not
be
able
by
flight
to
prevent
a
further
mischief
:
so
he
indeavouring
to
make
a
prey
of
our
bodies
and
souls
,
doth
first
seek
to
blind
reason
,
which
is
the
eye
of
the
soul
,
with
the
fury
of
passion
,
that
so
not
having
judgment
to
discerne
his
sleights
,
nor
wisdom
to
avoid
them
,
he
may
the
more
easily
lead
us
into
the
Pit
of
perdition
.
Or
he
may
be
likened
to
a
cunning
Fisher-man
,
who
troubleth
the
water
that
the
Fish
may
not
descry
his
net
:
so
Satan
blindeth
our
reason
with
this
turbulent
affection
,
that
we
should
not
discerne
the
sinnes
which
like
nets
he
hath
laid
to
intangle
us
,
before
we
be
fallen
into
them
.
For
,
anger
casting
a
mist
of
perturbation
before
the
sight
of
reason
,
maketh
men
unable
to
judge
of
good
and
evil
,
right
or
wrong
;
and
whereas
reason
in
its
own
nature
judgeth
that
which
is
right
,
anger
maketh
that
seem
right
which
it
judgeth
.
3.
It
is
recompensed
with
contempt
:
for
howsoever
they
are
therefore
angry
,
because
they
would
not
be
despised
,
yet
nothing
in
truth
doth
sooner
work
base
esteeme
and
disregard
in
the
minds
,
not
only
of
strangers
,
but
also
of
a
mans
own
Children
and
Servants
,
then
unjust
anger
.
For
it
notably
blazeth
abroad
and
discovereth
their
shame
and
folly
;
which
occasioneth
contempt
,
as
wisdom
causeth
honour
and
respect
.
Again
,
when
their
anger
and
the
fruits
thereof
,
clamorous
brawling
and
fighting
,
are
usuall
and
common
,
as
well
for
trifles
as
weighty
matters
,
men
desperately
contemn
both
,
when
they
have
hope
to
prevent
neither
:
They
therefore
who
desire
that
these
bitter
drugs
of
correction
should
have
any
effectuall
operation
in
the
minds
of
inferiours
,
for
the
purging
away
of
their
faults
and
vices
,
must
use
them
like
Physick
,
which
if
it
be
ordinary
will
work
no
extraordinary
effect
.
If
thunder
and
lightning
were
as
common
as
the
Sun-shine
,
though
they
be
terrible
in
themselves
,
yet
who
would
regard
them
being
so
usuall
?
And
how
much
less
then
the
impotent
brawlings
of
an
angry
man
?
In
like
manner
men
of
impotent
spirits
,
that
will
not
let
pass
any
rumour
or
report
that
is
spred
of
them
,
Convitia
,
si
irascare
,
agnita
videntur
,
spreta
exoleri
so●●●
,
Tac
.
Anual
.
4.
Prov.
16.32
.
Prov.
25.38
.
without
reasoning
and
stirre
,
they
expose
themselves
to
more
reproach
:
for
disgraces
,
if
thou
be
angry
,
seem
to
be
acknowledged
,
but
despised
,
do
weare
away
.
Be
it
that
a
Captain
hath
triumphed
over
his
enemies
,
and
led
them
captive
;
be
it
that
he
be
of
great
valour
and
manhood
;
yet
if
he
cannot
rule
his
own
spirit
,
what
respect
doth
he
deserve
?
4.
An
angry
man
lyeth
open
to
the
malice
,
fraud
,
and
violence
of
his
adversary
:
for
having
no
power
over
his
passion
,
when
he
is
provoked
,
he
will
rush
himself
headlong
into
danger
,
and
in
fury
not
spare
to
say
or
do
what
doth
greatly
tend
to
the
prejudice
of
his
cause
,
and
the
advantage
of
the
adversary
.
The
fourth
Motive
may
be
taken
from
that
high
account
the
Lord
makes
of
an
heart
well
mortified
and
purged
from
the
dross
and
superfluity
of
lusts
and
concupiscence
which
it
is
stuffed
withall
.
In
the
Law
the
Nazarites
were
enjoyned
not
so
much
actuall
worship
,
as
a
straight
restraint
of
the
flesh
from
all
unlawfull
excess
,
which
was
shadowed
out
by
their
diet
and
decking
the
body
,
and
abstinence
in
both
.
Doubtless
,
if
it
were
possible
for
a
man
to
equall
the
Angels
in
obedience
,
and
cheerfulness
,
readiness
and
integrity
of
service
,
yet
if
it
were
possible
again
,
that
the
old
man
with
his
desires
and
lusts
and
passions
might
still
remain
alive
with
them
,
as
wrath
,
malice
,
pride
,
uncharitableness
,
an
unruly
tongue
,
&c.
the
religion
of
this
man
were
altogether
vain
.
The
Lord
saith
,
Prov.
23.26
.
My
Sonne
give
me
thy
heart
.
He
meaneth
not
a
rotten
heart
and
corrupt
,
but
an
heart
well
searched
,
and
well
drained
from
sinfull
affections
and
lusts
:
such
an
heart
he
calleth
for
and
chuseth
.
For
he
knows
,
that
where
a
mortified
heart
is
,
there
also
is
an
heart
quickned
to
the
life
of
God
,
and
the
more
fit
for
duty
,
both
within
and
without
.
The
chief
service
of
God
is
inward
,
which
cannot
be
performed
,
till
the
evil
habits
and
qualities
of
the
soul
be
changed
,
and
new
●ut
i●
.
For
no
man
grafteth
upon
a
rotten
stock
;
nor
put●
new
Wine
into
old
Vessels
.
A
Christian
may
fetch
surer
evidence
from
hence
of
his
reformation
,
then
from
any
particular
duty
to
the
affirmative
commandements
of
the
moral
Law
:
and
more
soundly
distinguish
himself
from
an
hypocrite
.
I
separate
not
the
parts
of
repentance
,
but
divide
the
false
from
the
sound
by
this
rule
:
for
look
how
much
a
man
profiteth
in
this
piece
of
Religion
,
so
much
he
groweth
truly
religious
.
Wherefore
they
that
have
chosen
the
easier
course
of
service
,
I
mean
,
to
do
good
duties
,
must
be
admonished
to
tend
better
that
other
part
of
Christianity
,
which
hath
been
less
regarded
by
them
;
and
that
they
travell
in
denying
themselves
,
overcoming
their
passions
,
abstaining
from
,
and
crucifying
their
corrupt
nature
,
where
it
is
strongest
in
them
,
and
so
shall
their
Religion
prosper
,
and
better
beseem
them
.
For
though
it
be
the
harder
part
of
the
two
,
yet
time
bestowed
therein
,
will
countervaile
the
labour
most
plentifully
.
And
for
a
good
man
to
be
a
debtor
to
any
lust
,
is
most
unseemly
;
but
to
be
a
server
,
fulfiller
,
and
obeyer
thereof
,
and
to
have
the
weapons
of
sinne
still
unmortified
,
and
fighting
in
him
against
righteousness
,
is
monstrous
.
Q.
I
am
of
a
very
hasty
and
cholerick
nature
,
and
cannot
leave
it
.
A.
This
vain
excuse
is
no
better
then
Adams
Fig-leaves
to
hide
the
nakedness
of
sinne
,
which
may
be
as
a
fit
vizour
to
disguise
even
the
most
ugly
vices
,
as
this
of
anger
.
The
murtherer
by
as
great
shew
of
reason
might
excuse
his
murther
,
because
he
is
by
nature
cruell
:
and
so
the
Traytour
,
Theef
,
Adulterer
,
&c.
It
will
not
be
admitted
for
a
just
excuse
before
a
temporall
Judge
,
to
say
I
am
prone
by
nature
to
such
a
crime
,
and
cannot
leave
it
;
nor
will
the
Judge
of
Heaven
and
Earth
hold
us
excused
,
if
we
make
any
such
plea
before
him
.
If
we
be
prone
to
anger
,
we
had
not
this
nature
by
creation
,
for
we
were
created
according
to
Gods
Image
,
who
is
slow
to
anger
:
but
this
corruption
hath
taken
hold
of
us
by
reason
of
Original
sinne
:
and
therefore
we
are
not
to
excuse
one
sinne
by
another
,
but
rather
earnestly
to
labour
that
this
pollution
may
be
washed
away
with
the
water
of
Gods
Spirit
,
who
by
his
grace
doth
reforme
nature
.
If
we
be
of
such
a
wicked
disposition
,
that
we
cannot
but
be
angry
,
our
sinne
is
the
more
hainous
,
our
state
the
more
dangerous
.
For
rooted
sickness
is
much
worse
then
new
bred
,
an
old
sore
then
a
green
wound
.
The
sinnes
that
are
set
most
deep
in
nature
,
are
most
hatefull
and
perillous
.
Nemo
adeo
ferus
est
ut
non
mitescere
possit
,
si
modo
culturae
patientem
commodet
aurem
.
Hor
Ep.
l.
1.
Ep.
1.
Isa
.
11.6
,
7.
But
what
if
we
be
hot
by
nature
;
grace
,
wherewith
every
Christian
ought
and
must
be
replenished
in
measure
,
is
above
nature
,
stronger
then
nature
?
Those
who
are
regenerate
by
the
Holy
Ghost
,
though
naturally
they
be
as
ravenous
and
cruell
as
the
Wolfe
,
and
Leopard
,
they
shall
be
made
as
mild
and
innocent
as
the
Lamb
and
Kid
:
And
though
they
be
as
fierce
and
furious
as
the
Lyon
or
Bear
,
they
shall
become
as
tame
and
gentle
as
the
Cow
or
Calf
.
Q.
I
am
somewhat
hot
for
the
time
,
but
it
is
quickly
gone
.
A.
Be
not
of
an
hasty
spirit
,
for
anger
resteth
in
the
bosom
of
fools
.
Eccl.
7.9
.
Prov.
14.
●7
.
He
that
is
soon
angry
,
wanteth
no
folly
.
Many
are
the
mischiefs
of
suddain
anger
,
which
riseth
hastily
,
and
burneth
vehemently
for
the
time
:
as
it
beginneth
without
reason
,
so
it
ends
with
shame
or
late
repentance
.
He
shall
never
want
sorrow
,
that
gives
entertainment
to
such
a
guest
.
What
is
more
unbeseeming
,
then
for
a
Christian
to
be
of
a
brittle
spirit
,
apt
to
kindle
,
as
Tinder
or
Gun-powder
to
take
fire
?
For
the
Children
of
God
should
resemble
their
heavenly
Father
,
who
is
slow
to
anger
,
and
ready
to
forgive
.
Q.
I
say
nothing
,
what
would
you
have
me
to
do
?
A.
1.
Concealed
anger
,
when
as
men
nourish
it
in
the
heart
,
and
hide
it
only
that
they
may
have
the
better
opportunity
of
revenge
,
which
they
are
purposed
to
seek
with
full
resolution
;
or
dissemble
it
for
their
credit
sake
,
because
to
shew
it
would
be
some
stain
to
their
reputation
:
this
hidden
anger
is
farre
worse
then
professed
,
both
in
respect
of
the
party
who
is
angry
,
and
the
other
with
whom
he
is
angry
.
In
respect
of
the
party
himself
,
because
containing
in
him
this
turbulent
affection
,
it
doth
vex
and
torment
him
,
like
a
raging
fire
which
hath
no
passage
,
or
a
violent
streame
whose
current
is
stopped
.
In
respect
of
him
also
with
whom
he
is
angry
,
because
it
maketh
him
less
wary
in
preventing
his
malice
,
and
therefore
the
more
easily
surprised
.
In
regard
whereof
a
secret
enemy
is
more
dangerous
then
one
who
professeth
his
enmity
:
for
as
a
small
company
of
men
lying
in
an
ambushment
,
will
more
easily
overcome
a
greater
force
,
then
if
they
should
march
against
them
with
Banners
displayed
:
so
a
weak
enemy
hiding
his
anger
,
and
watching
his
best
opportunity
of
revenge
,
is
more
like
to
circumvent
and
surprize
one
more
mighty
then
himself
,
●rofessa
pr●●u●t
o●ia
vindictae
locum
.
Sen.
n
Med
.
Prov
12.20
.
Pro
.
●4
.
17
.
then
if
he
should
profess
his
malice
.
Deceit
is
in
the
heart
of
him
that
imagineth
evil
.
He
that
plotteth
mischief
is
hated
;
that
is
,
he
that
dissembling
his
displeasure
,
intendeth
revenge
,
and
setteth
his
thoughts
on
work
how
to
effect
it
,
is
abhorred
of
God
,
and
detested
by
those
that
find
out
his
malitious
practises
.
Examples
of
this
covert
anger
we
have
in
Scripture
;
Gen.
4.8
.
as
in
Cain
,
who
talked
familiarly
with
his
Brother
,
when
he
sought
to
murther
him
;
of
Absolon
,
2
am
.
13.22
,
23.
who
concealed
deadly
malice
two
years
together
against
his
Brother
Ammon
,
that
not
being
suspected
,
he
might
with
more
ease
take
his
life
away
.
The
like
we
have
in
Joab
,
2
Sam
.
20.9
.
Luk
.
22.47
.
and
the
Traytour
Judas
,
who
betrayed
his
Master
with
a
Kiss
.
2.
Anger
is
professed
by
stubborn
silence
,
when
we
will
not
speak
,
or
at
least
very
covertly
,
as
well
as
by
spitefull
words
and
evil
deeds
.
Q.
He
hath
often
trespassed
against
me
,
I
can
forbear
no
longer
.
Pro
1●
.
22
A.
Love
covereth
a
multitude
of
sinnes
.
A
Christian
man
must
forgive
not
one
or
two
,
Math
18.22
.
but
many
offences
.
If
thy
brother
sin
against
thee
,
not
seven
times
,
but
seventy
times
seventy
times
,
thou
shalt
forgive
him
.
Nor
doth
love
cover
the
light
and
small
,
but
all
transgressions
,
and
that
either
by
voluntary
forgetfulness
,
or
by
lessening
them
so
far
as
truth
will
give
leave
.
David
is
forgetfull
of
all
injuries
done
unto
him
by
Saul
,
doth
take
punishment
upon
him
that
said
he
killed
him
,
and
sheweth
great
courtesie
and
favour
to
his
posterity
.
Joseph
never
spake
to
his
brethren
of
their
selling
him
into
Egypt
,
but
when
he
was
compelled
unto
it
;
and
then
,
as
farre
as
truth
would
bear
,
he
referred
it
to
the
providence
of
God
.
Q.
But
every
man
hath
not
this
gift
of
patience
:
God
must
give
it
,
or
we
of
our selves
cannot
bear
and
put
up
injuries
contentedly
.
A.
Men
can
binde
heavy
burdens
upon
the
Lords
shoulders
,
which
themselves
will
not
take
up
with
the
least
of
their
fingers
.
And
that
appears
by
the
slight
account
they
make
hereof
,
and
their
dealing
so
carelesly
in
so
weighty
a
matter
.
For
although
he
can
change
and
renew
their
hearts
into
the
obedience
of
his
blessed
will
;
yet
if
this
were
the
thing
they
desired
,
they
would
first
apply
themselves
to
that
grace
of
his
,
which
is
able
to
work
this
effect
in
them
,
and
then
put
over
and
commend
the
blessing
of
their
labour
to
God
:
which
while
they
neglect
to
do
,
they
have
that
within
them
which
shall
witness
against
them
,
to
be
the
wilfull
causes
of
their
own
desolation
.
The
Lord
is
not
bound
to
them
in
the
least
respect
,
to
minister
means
of
the
word
,
in
afflictions
,
benefits
,
examples
,
help
by
others
,
much
less
grace
to
be
humbled
and
repent
.
Therefore
in
that
they
use
none
of
these
Ordinances
of
his
,
to
the
wholesome
ends
to
which
they
are
appointed
,
the
sin
is
theirs
:
he
is
guiltless
,
in
that
he
hath
offered
them
more
fair
,
than
themselves
were
willing
to
accept
of
.
Never
did
the
Lord
leave
any
to
himself
,
hardened
and
impenitent
,
who
desired
to
profit
under
his
doctrine
and
discipline
.
Therefore
let
men
beware
they
overreach
not
themselves
in
their
subtilty
:
for
as
bold
as
they
are
in
speech
here
,
yet
when
they
come
to
answer
the
Lord
face
to
face
,
they
shall
be
dumb
;
and
out
of
their
own
mouthes
shall
the
Lord
condemn
them
.
CHAP.
XIII
.
Of
the
means
whereby
corrupt
Anger
is
to
be
bridled
,
subdued
and
conquered
.
Question
,
BY
what
means
is
corrupt
Anger
to
be
subdued
and
bridled
?
A.
1.
Faith
seasoneth
,
moveth
and
moderateth
all
passions
,
and
this
of
Anger
in
particular
.
The
Acts
of
faith
are
,
1.
It
stamps
the
image
of
Gods
goodness
,
mercy
,
long-suffering
and
patience
upon
the
soul
.
A
man
cannot
walk
in
the
Sun
,
but
he
shall
be
tanned
:
nor
can
we
have
fellowship
with
God
by
faith
,
and
not
be
like
unto
him
.
The
effects
of
Gods
bounty
,
gentleness
and
love
to
the
believer
,
is
the
producing
of
like
affections
.
And
as
faith
worketh
patience
,
so
it
effectually
perswades
unto
it
from
this
ground
.
For
thus
it
goeth
to
work
:
God
is
mercifull
,
gracious
,
slow
to
anger
,
Exod
.
34.6
.
Psal
.
103.8
,
9.
and
abundant
in
kindness
:
and
as
he
is
not
easily
provoked
to
anger
,
so
being
provoked
his
anger
lasteth
not
long
,
for
he
will
not
alway
chide
,
nor
keep
his
anger
for
ever
.
But
children
should
resemble
their
parents
in
vertue
,
as
they
succeed
them
in
honour
.
The
Lord
with
much
lenity
suffereth
vessels
ordained
unto
destruction
.
How
long
did
he
suffer
the
old
world
?
how
loath
was
he
to
strike
,
1
Pet
.
3.19
.
Ezek
.
4.5
.
if
in
an
hundred
and
twenty
years
he
could
have
reclaimed
them
?
The
measure
of
his
grace
and
mercy
towards
us
daily
,
is
boundless
,
and
exceeding
all
measure
.
He
forgiveth
us
every
moment
much
more
,
than
we
can
possibly
be
wronged
of
men
:
Col.
3.12
.
He
forgiveth
to
that
man
which
injureth
us
much
more
than
we
can
.
And
if
we
be
the
children
of
God
,
must
we
not
labour
to
express
his
vertues
?
shall
we
stand
in
need
of
forgiveness
,
and
not
forgive
?
Shall
God
forgive
infinite
sins
,
and
shall
not
we
pass
by
one
offence
?
Shall
we
stand
in
need
of
a
sea
of
mercy
,
for
the
washing
of
so
many
foul
offences
,
and
shall
we
not
let
one
drop
fall
upon
our
brother
,
to
forbear
and
forgive
in
trifling
wrongs
?
How
meekly
did
our
Lord
and
Saviour
carry
himself
amongst
men
?
His
voice
was
not
heard
in
the
streets
;
Es.
40.
a
bruised
reed
he
would
not
break
.
How
long
bare
he
with
Judas
,
being
no
better
than
a
devil
within
his
family
?
that
even
when
he
was
meditating
his
sinne
,
he
was
loath
to
discover
him
plainly
to
be
the
man
!
What
indignity
did
he
suffer
of
his
own
people
,
and
that
for
our
sins
,
never
opening
his
mouth
?
And
must
not
the
lively
members
of
his
body
,
be
conformable
to
their
Head
?
must
not
the
sheep
of
Christ
hear
his
voice
,
follow
his
steps
?
2.
It
acknowledgeth
the
providence
of
God
,
without
which
not
the
least
grief
or
injury
could
befall
us
:
for
even
the
least
is
a
portion
of
that
cup
which
Gods
hand
reacheth
unto
us
to
drink
of
.
Job
looked
not
at
the
Sabeans
and
theeves
,
Job
1.21
.
but
the
Lord
hath
taken
[
saith
he
,
]
blessed
be
his
Name
.
Joseph
accuseth
not
his
brethren
,
but
comforteth
them
after
their
fathers
death
,
and
said
,
The
Lord
sent
me
into
Egypt
before
you
And
this
observation
is
as
water
to
quench
this
inflammation
,
as
may
be
seen
in
David
,
when
Shimei
railed
on
him
;
Suffer
him
to
curse
,
1
Sam
.
16.10
,
11.
Psal
39.9
.
for
God
hath
bid
him
raile
.
I
should
have
been
dumb
,
and
said
nothing
,
because
thou
didst
it
.
This
perswasion
,
that
all
the
wrongs
we
suffer
do
come
from
God
,
is
many
wayes
forcible
to
move
unto
patience
.
First
,
It
constraineth
us
to
confess
,
that
all
our
chastisements
are
just
,
even
farre
less
than
by
our
sins
we
have
deserved
:
for
they
are
but
light
,
or
if
not
light
,
yet
momentanie
,
but
our
sins
have
deserved
infinite
and
eternal
punishments
.
If
therefore
the
Lord
use
these
earthly
rods
to
correct
our
sins
,
we
are
rather
to
admire
his
mercy
than
to
be
angry
at
so
gentle
chastisement
.
Secondly
,
It
teacheth
,
that
the
manner
of
the
Lords
dealing
is
exceeding
tender
and
compassionate
.
Psal
.
25.10
.
All
the
waies
of
the
Lord
are
mercy
and
truth
,
to
them
that
fear
him
and
keep
his
testimonies
.
When
we
deserve
to
be
cut
down
root
and
branches
,
and
cast
into
unquenchable
fire
,
he
doth
only
lop
and
prune
to
make
us
more
fruitfull
.
Therefore
if
the
matter
be
well
weighed
,
we
have
more
cause
to
be
thankfull
,
than
to
be
offended
.
Is
the
Patient
discontented
with
the
Pils
that
are
prescribed
by
his
learned
Physician
,
because
they
purge
the
body
of
that
sick
matter
which
would
impair
his
health
?
3.
It
assures
that
God
in
his
infinite
wisdome
will
dispose
of
every
thing
for
our
good
.
Rom
.
8.18
.
Why
then
should
we
vex
our selves
with
anger
,
seeing
God
will
turn
the
injuries
of
men
into
blessings
?
let
us
rather
when
any
wrong
is
offered
us
,
which
we
cannot
by
just
and
lawfull
means
avoid
,
say
with
our
Saviour
Christ
,
Joh
.
18.11
.
Should
I
not
drink
of
the
cup
which
my
Father
hath
provided
for
me
?
should
I
be
angry
with
the
cup
,
because
the
physick
is
bitter
?
or
with
the
hand
whereby
it
is
conveyed
unto
me
?
My
heavenly
Father
correcteth
me
for
my
good
and
amendment
,
I
will
not
therefore
be
angry
with
the
rod
wherewith
I
am
beaten
,
but
rather
look
to
the
principal
hand
that
layeth
the
chastisement
upon
me
,
and
the
happy
fruit
that
it
brings
with
it
.
Fourthly
,
It
acknowledgeth
the
present
course
that
God
holdeth
to
be
best
,
most
behovefull
for
us
:
for
God
is
wisest
,
his
prescriptions
most
safe
and
healthfull
.
Now
therefore
there
is
good
cause
why
we
should
cease
to
be
angry
for
crosses
,
wrongs
and
injuries
,
unless
we
will
be
fighters
against
God
,
resist
our
own
profit
,
and
choose
rather
to
please
the
palate
though
to
our
great
torment
afterwards
,
than
to
preserve
health
and
peace
.
These
potent
arguments
of
faith
well
setled
in
the
heart
,
cannot
but
quiet
and
pacifie
the
soul
in
the
midst
of
manifold
provocations
.
Fifthly
,
It
looketh
up
to
Christ
,
and
imprinteth
the
vertues
of
his
death
upon
the
soul
.
Look
as
the
Seal
applied
to
the
wax
,
leaveth
its
stamp
and
Image
upon
the
wax
:
so
the
death
of
Christ
being
close
set
unto
the
heart
by
a
lively
faith
,
engraveth
the
vertues
of
it
upon
the
soul
.
He
that
believeth
in
Christ
crucified
,
is
made
like
unto
Christ
in
love
,
meekness
,
and
all
other
graces
that
he
manifesteth
in
his
death
.
Thus
the
heart
is
framed
to
meekness
,
and
by
invincible
arguments
taken
from
the
same
grounds
,
faith
perswades
to
patience
.
For
thus
it
pleadeth
;
Christ
indured
scoffs
and
reproaches
,
rayling
and
reviling
,
buffeting
and
scourging
,
yea
death
it self
,
and
the
anger
of
God
,
more
grievous
then
death
,
not
for
any
demerit
of
his
,
but
for
our
sakes
:
And
shall
we
grudge
to
suffer
small
injuries
that
are
offered
unto
us
by
men
,
at
our
Saviour
Christs
request
,
seeing
we
have
deserved
far
greater
?
The
man
that
duely
considereth
the
sufferings
of
Christ
,
and
certainly
believeth
that
he
deserveth
what
Christ
suffered
,
cannot
possibly
give
deniall
to
this
reason
.
4.
It
submitteth
to
the
absolute
sovereignty
of
the
Lord
,
Rom
.
12.19
.
and
will
not
encroach
upon
his
Prerogative
Royal
.
Now
all
revenge
is
Gods
right
,
and
he
hath
not
given
it
unto
man
.
Vengeance
is
mine
,
I
will
repay
,
saith
the
Lord
.
It
is
not
permitted
a
private
man
in
the
Common-wealth
,
that
he
take
the
place
of
a
Judge
;
nor
of
a
servant
in
the
family
,
that
he
usurpe
the
authority
of
the
Master
:
And
shall
a
Christian
,
by
revenging
his
own
quarrell
in
word
and
deed
,
intrude
himself
into
the
Office
,
and
usurpe
upon
the
Prerogative
of
the
Almighty
God
?
5.
Faith
worketh
humility
and
lowliness
,
banisheth
self-love
and
loftiness
of
mind
:
for
it
minds
a
man
of
his
sinne
and
wickedness
of
his
spirituall
foolishness
,
impotency
,
nakedness
,
and
due
desert
of
sinne
.
What
good
soever
is
enjoyed
,
it
receiveth
and
holdeth
as
an
Almes
of
grace
;
what
misery
is
felt
and
suffered
,
it
acknowledgeth
to
be
the
true
desert
of
sinne
,
or
the
just
chastisement
of
love
.
It
admireth
the
excellent
Majesty
of
God
,
and
freely
submitteth
to
his
wisdom
and
will
.
Faith
emptieth
a
man
of
all
high
conceits
of
self-sufficiency
,
goodness
,
and
worth
,
makes
him
most
base
and
vile
in
his
own
eyes
;
as
that
which
receiveth
all
things
of
favour
and
courtesie
,
chalengeth
nothing
by
way
of
recompence
or
desert
.
Quiqui
estis
,
definite
putare
vos
esse
aliquid
,
continuo
mi●escetis
.
Si
te
inferiorem
non
majorem
duxeris
,
defines
co●moveri
.
Pa●c
.
virt
.
&
vit
.
c
19.
Gen.
1●
.
17
.
Psal
.
22.6
.
Jo●
17.
●4
.
Wherefore
it
is
no
hard
matter
for
a
sound
Believer
to
put
up
reproach
,
disgrace
,
and
wrong
patiently
.
For
if
that
arrogant
conceit
which
we
have
of
our selves
,
and
the
overweening
opinion
of
our
own
excellencies
be
laid
aside
;
if
we
esteem
our selves
to
be
but
dust
and
ashes
,
wormes
and
no
men
;
if
in
sincerity
we
can
say
unto
corruption
,
thou
art
my
Father
,
and
unto
the
worme
,
thou
art
my
Mother
and
my
Sister
:
If
we
did
truly
judge
that
by
our
sinnes
committed
against
God
and
our
neighbour
,
we
have
deserved
not
onely
contumelies
and
wrongs
,
but
also
eternall
death
of
body
and
soul
;
we
could
not
be
easily
provoked
to
anger
upon
every
trifling
occasion
,
nor
think
it
any
great
disparagement
to
endure
lesser
injuries
,
seeing
we
have
deserved
farre
greater
.
6
It
raiseth
the
heart
to
an
earnest
desire
of
spirituall
and
heavenly
things
,
and
treadeth
under
feet
all
vain
and
transitory
things
which
concern
this
life
.
The
treasures
that
faith
discovereth
are
more
excellent
and
durable
then
any
this
world
affordeth
;
the
preferment
it
gapes
after
is
not
of
any
earthly
nature
,
the
riches
it
coveteth
are
above
.
As
for
the
things
of
this
life
,
it
doth
not
desire
much
,
it
delighteth
not
in
much
:
and
consequently
the
Believer
is
not
much
disturbed
with
unquietness
,
nor
incensed
with
anger
,
when
he
is
crossed
in
them
.
He
will
not
trouble
himself
needlesly
to
intermeddle
with
every
domesticall
trifle
;
and
if
any
thing
miscarry
,
he
will
not
so
much
look
to
the
means
,
as
to
the
supream
cause
,
Psal
.
127.1
.
the
providence
of
God
,
considering
that
if
he
build
not
the
house
,
they
labour
in
vain
that
build
it
,
if
he
bless
not
their
labours
,
they
cannot
prosper
.
It
is
reported
that
some
hils
are
never
molested
with
Wind
,
Haile
,
Snow
,
Rain
,
or
Tempest
,
because
they
are
above
the
Clouds
:
sure
I
am
the
heavenly-minded
Christian
is
lifted
far
above
these
sublunary
things
,
and
cannot
be
afflicted
with
them
.
7.
Faith
begetteth
soundness
of
spirit
,
aad
Christian
hardiness
.
For
,
inordinate
lusts
,
which
are
as
Ulcers
in
the
flesh
,
it
subdueth
,
and
diffuseth
the
saving
vertue
of
the
Word
into
every
power
of
the
soul
.
But
a
sound
mind
is
not
easily
distempered
with
wrongs
that
are
offered
,
no
more
then
sound
flesh
will
ake
to
be
handled
.
8.
It
seeketh
the
approbation
of
God
,
but
is
not
vainly
inquisitive
what
others
think
,
speak
,
or
do
.
For
,
who
so
believeth
,
shall
find
most
sweetness
in
familiarity
and
communion
with
God
,
which
draweth
the
heart
from
the
love
of
needless
curiosity
.
And
the
abandoning
of
this
troublesome
companion
vain
curiosity
,
is
of
speciall
use
to
the
subduing
of
unjust
anger
.
For
many
things
will
neither
grieve
nor
hurt
us
,
if
we
never
see
nor
hear
them
.
Whereas
he
that
busily
enquireth
what
is
said
against
him
in
every
company
,
he
that
listneth
at
every
door
,
and
under
every
wall
,
he
that
rubbeth
up
ill
words
spoken
against
him
in
secret
,
doth
both
disquiet
himself
with
anger
,
and
make
his
own
faults
more
publique
.
Antigonus
when
he
heard
two
of
his
subjects
speaking
evil
of
him
in
the
night
near
his
Tent
,
called
unto
them
,
willing
them
to
go
further
off
least
the
King
should
hear
them
.
Whose
example
if
we
would
follow
,
our
anger
would
not
so
much
vex
our selves
,
nor
trouble
others
.
9.
It
acquainteth
us
with
the
common
frailties
of
all
mankind
,
the
temptations
whereunto
they
lie
open
,
and
the
particular
sinnes
,
wants
,
and
infirmities
of
our
own
souls
.
Faith
discovereth
the
filthienss
of
Original
sinne
,
which
hath
so
generally
infected
all
the
Sonnes
of
Adam
,
that
there
remaineth
nothing
in
us
but
pollution
and
filthiness
.
It
putteth
us
in
mind
,
how
often
we
have
provoked
God
to
anger
by
our
sinnes
,
how
many
and
great
injuries
we
have
offered
to
our
Brethren
:
the
remembrance
whereof
is
a
great
curbe
and
bridle
to
carnall
anger
.
If
he
that
hireth
a
servant
,
would
think
with
himself
,
that
he
hireth
one
who
is
not
free
from
faults
;
if
he
that
chooseth
a
friend
,
would
then
consider
that
he
hath
his
wants
and
imperfections
:
If
he
that
marrieth
a
Wife
,
would
remember
that
he
marrieth
a
woman
,
Tela
provisa
minus
nocent
.
Praesume
animo
multa
tibi
esse
patienda
.
Sen.
lib
.
3.
cap
.
37.
No
man
is
offended
that
he
is
cold
in
Winter
,
or
that
he
doth
vomit
in
the
Sea
.
Tit
.
3.1
,
2
,
3.
Eccl
7.24
.
Aequum
est
,
peccatis
veniam
poscentem
,
reddere
rursus
.
Horat
.
ser
.
lib
.
1.
Satyr
.
3.
Irasceris
Patri
tuo
,
&
peccas
:
irascere
tibi
ipsi
,
ne
pe●ces
.
Aug.
Sen.
de
ira
.
lib
.
3.
cap
.
29.
and
therefore
one
subject
to
infirmities
:
neither
the
small
faults
of
his
servants
,
nor
the
imperfections
of
his
friends
,
nor
infirmities
of
his
Wife
would
easily
provoke
him
to
choler
and
fury
,
seeing
he
did
not
come
short
of
his
reckoning
.
If
when
we
have
received
injury
from
another
,
we
would
aske
our
consciences
,
am
I
clear
from
offering
the
like
injuries
or
greater
to
my
Brethren
?
How
many
times
have
I
offended
God
much
more
?
Thus
if
we
would
speak
unto
our
consciences
in
the
presence
of
God
,
we
would
not
so
easily
be
incited
to
anger
and
revenge
,
seeing
we
our selves
do
many
things
which
need
pardon
,
and
our
greater
faults
might
serve
to
excuse
those
that
are
less
in
others
,
if
we
would
but
look
upon
them
:
for
no
man
without
blushing
could
extreamly
punish
those
faults
in
his
neighbour
,
for
which
he
shall
need
to
crave
pardon
himself
.
10.
It
kindleth
just
indignation
against
the
sinne
of
our
own
souls
,
which
curbeth
and
restraineth
carnall
anger
from
breaking
forth
against
others
.
For
whosoever
is
zealous
against
the
errors
and
aberrations
of
his
own
life
,
he
shall
not
find
time
to
jarre
and
contend
with
other
men
for
petty
injuries
and
wrongs
.
Experience
sheweth
,
that
the
greatest
heat
abroad
is
accompanied
with
least
heat
at
home
.
11.
Faith
dealeth
with
counsell
and
deliberation
:
It
considereth
before
it
judge
,
and
judgeth
before
it
proceed
to
execution
.
The
Heathen
man
saith
,
We
shall
acquit
many
,
if
we
will
not
be
angry
before
we
judge
:
which
order
is
observed
by
faith
,
for
it
deferreth
to
censure
,
till
time
have
revealed
the
truth
.
It
is
the
nature
of
men
,
to
be
most
desirous
of
hearing
that
which
most
displeaseth
them
,
and
willingly
to
believe
those
things
which
they
are
most
sorry
to
hear
:
But
faith
leadeth
in
another
course
,
it
weigheth
all
things
in
the
balance
of
truth
,
and
moveth
according
to
her
direction
.
12.
Faith
worketh
by
love
,
which
is
of
more
force
to
restrain
us
from
revenge
,
1
Cor
.
13.4.7
.
then
injury
to
provoke
unto
anger
:
For
,
love
suffereth
long
,
and
suffereth
all
things
,
is
not
provoked
to
anger
.
It
considereth
the
condition
of
him
with
whom
we
are
angry
,
namely
,
that
he
is
a
Brother
created
in
the
Image
of
God
:
It
calleth
to
mind
the
equity
which
we
look
for
at
the
hands
of
all
men
,
and
causeth
a
man
to
set
himself
in
the
place
of
him
with
whom
we
are
provoked
.
If
we
wrong
any
man
,
we
desire
that
he
would
forgive
us
:
and
therefore
we
must
forgive
him
the
injury
that
he
doth
unto
us
,
without
unjust
anger
.
These
considerations
will
keep
men
that
they
shall
not
aggravate
those
injuries
which
are
offered
them
,
nor
extenuate
those
they
offer
others
.
13.
It
is
the
property
of
faith
to
receive
the
whole
Word
,
and
to
diffuse
the
saving
vertue
thereof
into
every
power
of
the
soul
;
which
changeth
us
into
the
nature
of
it self
.
But
the
Word
of
God
requireth
meekness
,
long-suffering
,
and
patience
.
The
Word
of
the
Kingdom
is
compared
to
Leaven
,
which
leaveneth
the
whole
lump
:
which
word
commandeth
meekness
,
and
so
farre
as
it
is
embraced
,
doth
change
us
into
the
nature
of
it
.
14.
Faith
obtaineth
by
prayer
,
and
receiveth
the
spirit
of
meekness
,
whereby
our
nature
is
renewed
according
to
the
Image
of
God
,
and
our
affections
sanctified
that
they
may
be
fit
and
serviceable
for
the
setting
forth
of
Gods
glory
,
the
good
of
our
Brethren
,
and
the
furthering
of
our
own
salvation
.
Lastly
,
It
sheweth
the
danger
of
retaining
wrath
,
which
is
an
high
degree
of
murther
.
It
perswadeth
in
this
wife
;
Thou
prayest
to
be
forgiven
,
Mat
.
6.
●
as
thou
forgivest
:
the
promise
is
,
forgive
,
and
it
shall
be
forgiven
you
:
the
threatning
is
,
Mat
.
18.23
.
Mat
.
7.2
.
that
judgment
merciless
shall
be
to
him
that
sheweth
no
mercy
:
and
be
sure
that
what
measure
thou
meetest
unto
others
,
shall
be
measured
unto
thee
again
,
and
returned
into
thine
own
bosome
.
While
thou
remainest
in
anger
,
thou
canst
have
no
assurance
that
thy
prayers
are
acceptably
heard
of
God
,
or
that
thou
art
his
Child
by
grace
and
adoption
.
What
Christian
,
that
knoweth
the
comfort
of
prayer
,
and
dignity
of
adoption
,
would
not
be
terrified
from
unadvised
anger
by
such
like
rebukes
and
threatnings
?
Q.
What
meanes
further
should
a
Christian
use
to
subdue
Anger
?
A.
1.
We
must
fly
all
affairs
that
are
above
our
reach
,
lest
that
finding
our selves
opprest
,
as
with
an
unsupportable
burden
,
grief
kindle
our
waywardness
and
choler
.
2.
It
is
good
to
abstain
from
multitude
of
business
,
because
not
onely
the
mind
is
distracted
and
disturbed
therewith
,
and
so
made
a
fit
Inne
for
anger
to
lodge
in
,
but
also
because
in
such
abundance
of
business
,
some
things
of
necessity
will
miscarry
,
and
among
such
a
multitude
of
Irons
,
some
will
burn
,
and
so
inflame
the
mind
to
anger
.
3.
Another
meanes
to
prevent
anger
,
is
to
avoid
the
company
of
those
who
are
angry
and
cholerick
,
lest
by
a
certain
contagion
they
poyson
us
with
their
passions
.
And
this
Solomon
teacheth
us
.
Make
no
friendship
with
an
angry
man
,
Prov.
22.24
.
neither
go
with
the
furious
man
,
lest
thou
learn
his
waies
,
and
receive
destruction
to
thy
soul
.
Drunkards
provoke
to
drink
,
voluptuous
men
mollifie
the
most
couragious
,
and
avarice
poysons
those
that
haunt
the
covetous
.
In
like
manner
,
cholerick
men
infuse
into
us
their
troublesome
humour
,
or
at
least
in
frequenting
them
we
expose
our selves
to
the
dangers
of
quarrels
with
them
.
For
as
one
stick
of
wood
being
set
on
fire
,
doth
kindle
that
which
is
next
unto
it
:
So
one
man
being
inflamed
with
anger
,
inflameth
them
also
who
are
near
about
him
,
with
his
provocations
.
4.
If
we
would
subdue
anger
,
Vitiae
facilius
repelluntur
,
quam
expellunter
.
Sen.
we
must
avoid
contentious
controversies
:
for
howsoever
it
be
very
easie
to
abstein
from
them
before
they
are
begun
,
yet
after
a
man
is
entred
into
them
,
he
cannot
easily
give
them
over
.
Because
he
thinketh
that
it
will
derogate
from
his
wit
and
judgement
,
if
he
be
forced
to
yeeld
though
it
be
to
a
truth
:
and
besides
men
naturally
desire
to
bring
others
to
be
of
their
opinion
,
and
therefore
they
will
use
great
earnestness
to
perswade
,
and
oftentimes
burst
out
into
anger
and
fury
,
if
they
cannot
obtein
their
desire
.
5.
To
prevent
anger
it
is
good
to
take
heed
of
medling
with
the
strife
that
belongs
not
to
us
:
Prov.
26.17
.
Prov.
29.9
.
especially
we
should
take
heed
of
medling
with
foolish
and
indiscreet
persons
,
for
he
that
contendeth
with
the
foolish
,
whether
he
rage
or
laugh
,
there
is
no
rest
.
6.
The
sovereign
remedy
of
anger
,
is
to
cast
our
eyes
upon
the
examples
of
patience
which
the
servants
of
God
and
the
Saints
have
taught
us
in
this
world
.
As
of
Abraham
,
who
when
just
cause
of
offence
was
offered
by
Lot
and
his
Shepherds
,
was
rather
content
to
part
from
his
right
,
Gen.
13.8
.
then
he
would
any
way
discord
and
dissent
.
Of
Moses
,
who
then
was
ready
to
pray
for
the
people
,
when
they
were
ready
to
stone
him
.
Of.
Exo
.
17
4
11.
2
Sam
.
16.10
.
David
who
having
revenge
in
his
own
hand
,
when
he
was
provoked
by
the
outragious
injuries
of
Shimei
,
did
notwithstanding
contein
himself
:
and
of
Steven
,
Act.
7.60
.
who
when
the
Stones
flew
about
his
eares
,
prayed
for
his
enemies
that
threw
them
at
him
.
1
●et
.
2.22
.
But
especially
we
should
fix
our
eyes
upon
the
example
of
our
Saviour
Christ
,
who
being
outraged
by
men
did
not
curse
them
;
being
persecuted
,
he
did
not
threaten
his
executioners
;
being
crucified
,
he
prayed
for
his
enemies
;
and
who
in
the
end
by
a
Philosophy
farre
different
from
that
of
the
world
,
hath
put
our
salvation
in
his
Cross
,
our
Triumphs
in
his
reproaches
,
and
our
glory
in
his
punishments
.
The
looking
upon
green
colours
is
not
more
sovereign
for
those
who
are
troubled
with
inflamation
of
the
eyes
,
then
the
beholding
of
the
clemency
and
patience
of
others
,
is
for
those
whose
hearts
are
enflamed
with
anger
.
7.
If
the
examples
will
not
move
us
to
the
love
of
mildness
and
patience
,
let
us
set
before
our
eyes
those
men
that
abandon
themselves
to
fury
,
so
shall
we
easily
discerne
in
others
,
what
an
ugly
and
bruitish
vice
it
is
in
our selves
.
One
saith
,
that
if
an
angry
man
would
look
himself
in
the
Glass
in
the
midst
of
his
fury
,
he
would
appear
so
horrible
in
his
own
sight
,
that
it
would
be
a
notable
meanes
to
work
an
hatred
in
his
heart
,
of
so
deformed
a
vice
.
Doth
not
the
furious
man
disrobe
himself
of
all
shame
?
lose
all
reason
?
renounce
all
moderation
and
modesty
?
Is
not
his
countenance
disfigured
and
unseemly
?
Are
not
his
words
absurd
,
his
actions
rude
?
Can
he
refrain
his
tongue
,
or
contain
the
other
parts
of
his
body
in
their
duty
?
Wherefore
as
in
seeing
the
shamefull
motions
of
them
that
are
drunk
,
we
conceive
a
certain
horror
of
the
excess
of
Wine
:
so
when
we
behold
the
deformity
of
choler
in
others
,
we
should
endeavour
what
we
can
not
to
be
infected
with
a
vice
,
which
is
as
it
were
a
reproach
to
humane
nature
.
8.
We
must
fly
jealousies
and
suspicions
,
which
many
times
incense
us
,
as
well
as
the
justest
subjects
of
choler
;
for
that
taking
in
ill
part
a
look
,
a
smile
,
or
some
other
light
action
,
we
conceive
a
despight
and
grow
hot
against
the
innocent
,
who
had
no
desire
to
wrong
us
.
9.
We
must
not
lightly
give
credit
to
what
we
hear
reported
,
considering
the
practises
which
are
used
at
this
day
to
abuse
the
most
credulous
.
A
flatterer
will
seek
to
insinuate
himself
into
favour
by
accusing
an
innocent
;
he
will
suggest
an
outrage
and
make
a
bad
discourse
to
perswade
that
he
hath
heard
it
with
grief
of
mind
;
another
will
seek
an
occasion
to
dissolve
the
most
sacred
bonds
of
friendship
.
Another
full
of
venome
and
poyson
will
desire
to
have
the
sport
of
a
quarrell
,
and
will
be
glad
to
be
spectator
of
a
combate
which
he
hath
kindled
,
so
as
he
be
none
of
the
party
.
It
is
then
a
notable
lightness
to
condemn
a
friend
suddainly
before
he
be
heard
,
and
without
an
exact
knowledge
of
the
matter
whereof
he
is
accused
;
and
it
is
a
prodigious
in
justice
to
be
incenced
against
him
before
that
he
know
who
accuseth
him
,
or
what
crime
is
imposed
upon
him
.
10.
As
for
those
things
whereof
we
our selves
are
witnesses
,
we
must
consider
the
disposition
and
will
of
those
that
have
done
us
wrong
.
If
it
be
a
young
man
,
let
us
impute
it
to
his
age
,
and
bear
with
his
youth
.
Is
it
a
Father
?
Having
received
so
many
other
benefits
from
him
,
it
is
reason
we
should
endure
,
and
that
remembrance
of
things
past
should
mollifi●
our
present
bitterness
;
As
for
the
injury
,
see
it
not
,
feele
it
not
,
overcome
it
.
Melius
est
non
agnoscere
,
quam
ignoscere
and
we
must
duely
consider
with
our selves
whether
he
hath
not
just
cause
to
entreat
us
with
that
rigor
,
whereof
we
now
complain
.
If
they
be
persons
subject
to
an
higher
power
,
it
may
be
they
have
been
forced
,
and
being
solicited
by
such
as
they
could
not
disobey
.
Another
may
offend
us
after
that
he
hath
been
outraged
by
us
:
And
what
wonder
is
it
if
he
requite
us
with
the
like
?
If
it
be
a
good
man
,
we
should
not
think
that
he
had
any
will
to
hurt
us
,
being
confident
of
his
innocency
.
If
he
be
a
wicked
man
,
why
are
we
amazed
if
the
effects
resemble
the
cause
?
Moreover
,
if
we
think
our selves
wrongfully
oppressed
,
let
us
remember
that
many
times
we
think
that
unjust
,
which
is
not
so
in
effect
.
In
a
word
,
we
must
remember
that
we
know
not
his
heart
,
nor
his
intention
,
it
may
be
he
meant
better
unto
us
:
neither
are
we
acquainted
with
the
strength
of
his
temptation
,
which
perhaps
was
such
as
would
have
overthrown
us
;
nor
the
reason
why
the
Lord
suffereth
him
to
be
overcome
,
and
fall
by
it
.
Those
who
find
themselves
by
nature
prone
to
anger
,
Peregr
.
de
ira
.
cap
.
3.
Usu
lenienda
ira
.
Sen.
de
ira
.
lib
.
2.
cap
.
13.
are
to
labour
earnestly
with
themselves
,
that
they
may
contain
their
fury
for
a
shorter
time
,
as
it
were
for
one
day
,
whatsoever
occasion
shall
be
offered
,
and
after
that
another
,
and
a
third
,
and
so
by
little
and
little
they
shall
attain
unto
the
habite
of
patience
,
and
custome
will
alter
nature
.
These
are
the
meanes
whereby
unjust
anger
may
be
subdued
and
conquered
.
Lastly
,
The
occasions
of
anger
are
to
be
removed
.
Cotys
the
King
of
Thracia
,
when
one
brought
to
him
Vessels
curiously
wrought
with
the
Pensill
,
that
might
easily
be
broken
,
he
rejected
them
,
or
brake
them
,
lest
being
hot
by
nature
,
he
should
rage
against
his
servants
in
fury
,
when
any
things
had
hapened
unto
them
.
CHAP.
XIV
.
Shewing
,
how
we
are
to
behave
our selves
after
Anger
hath
made
an
entrance
,
and
taken
place
in
us
:
And
also
what
the
Remedies
are
,
whereby
we
may
cure
Anger
in
others
.
Question
:
HOw
are
we
to
behave
our selves
after
that
anger
hath
made
an
entrance
and
taken
place
in
us
?
A.
If
through
infirmity
we
be
fallen
into
injust
anger
,
Eph
4.26
.
we
must
abandon
this
corrupt
affection
with
all
possible
speed
.
Anger
is
as
poyson
,
which
with
all
speed
must
be
purged
out
if
it
be
taken
unawares
.
All
Philosophers
advise
us
to
entreat
this
passion
as
they
do
monsters
and
Serpents
,
Ira
furor
brevis
est
:
animum
rege
:
qui
nisi
paret
,
Imperat
:
hunc
franis
,
hunc
tu
compesce
catena
.
Hor.
Ep.
1.
Ep.
2.
Venienti
occurrite
morbo
.
Pers
.
Satyr
.
3.
Pharmaca
nascenti
sunt
adhibenda
malo
.
Theog
.
Opprimedum
novasunt
subiti
mala
semina
morbi
.
Ovid
.
whom
they
strive
to
smother
as
soon
as
they
are
disclosed
.
The
Apostle
teacheth
us
to
lay
aside
anger
with
all
possible
speed
,
Let
not
the
Sun
go
down
on
your
wrath
.
As
the
night
doth
cool
the
heat
which
in
the
day
time
the
Sun
hath
made
;
so
must
it
also
quench
the
flames
of
anger
kindled
in
our
hearts
.
And
as
it
is
easie
to
quench
a
fire
of
straw
in
the
beginning
,
but
if
we
suffer
it
to
take
hold
of
more
solid
matter
,
it
passeth
all
our
labour
and
industry
,
and
makes
a
pitifull
ruin
:
even
so
,
he
that
will
observe
choler
from
the
beginning
,
seeing
it
begin
to
fume
and
kindle
for
some
light
quarrell
and
small
offence
;
it
is
easie
for
him
to
suppress
it
,
and
to
stay
the
course
:
but
if
it
be
once
setled
and
begins
to
swell
,
and
that
he
himself
blowes
the
bellowes
;
that
is
to
say
,
if
he
stirres
it
up
and
enflames
it
,
it
will
be
hard
for
him
afterwares
to
quench
it
.
A
small
spark
if
it
be
nourished
,
will
quickly
increase
to
a
furious
flame
.
As
therefore
when
a
house
is
newly
set
on
fire
,
men
labour
earnestly
,
and
with
all
speed
to
quench
it
,
before
it
have
taken
hold
of
the
main
posts
and
great
beams
,
otherwise
it
will
be
too
late
afterwards
,
when
it
is
increased
to
its
full
strength
:
So
when
our
hearts
are
first
set
on
fire
with
anger
,
we
are
presently
to
quench
it
with
the
water
of
the
spirit
;
for
after
we
are
throughly
enflamed
,
it
will
be
too
late
to
apply
any
remedy
till
the
flame
have
spent
it self
.
But
some
will
say
,
I
fall
into
anger
many
times
when
I
never
mean
it
,
and
it
hath
overcome
me
before
I
am
aware
;
how
therefore
should
I
prevent
that
which
I
do
not
foresee
,
or
free
my self
from
it
,
seeing
it
violently
over-ruleth
me
?
To
which
I
answer
,
First
,
That
if
we
carefully
watch
over
our selves
,
we
shall
easily
perceive
when
we
are
inclining
to
anger
:
for
as
there
are
many
signs
which
go
before
a
storm
,
and
many
symptoms
which
discover
diseases
before
we
fall
into
them
;
so
we
may
easily
discern
in
us
many
notes
and
signes
of
this
tempestuous
storm
and
raging
fever
of
minde
,
unjust
Anger
,
before
it
break
forth
and
shew
it self
.
Inward
pain
,
swelling
of
heart
,
discontent
and
bitterness
of
spirit
appear
before
it
.
Secondly
,
Anger
doth
not
presently
as
soon
as
it
is
entred
into
the
heart
over-rule
us
,
before
it
be
grown
to
greater
strength
than
it
hath
at
the
first
:
for
as
the
greatest
fire
hath
but
a
small
beginning
,
and
when
it
is
begun
is
easily
quenched
:
so
the
most
furious
anger
attaineth
not
his
full
strength
at
the
first
entrance
,
but
by
little
and
little
encreaseth
like
a
flame
,
by
taking
hold
of
new
matter
.
And
therefore
howsoever
after
it
hath
wholly
inflamed
a
man
,
it
is
most
hardly
quenched
,
yet
in
the
beginning
thereof
,
it
is
easily
suppressed
.
The
means
to
subdue
Anger
after
it
hath
given
the
assault
,
are
;
First
,
Not
to
yeeld
any
obedience
to
her
,
nor
to
beleeve
her
in
any
thing
she
saith
or
doth
,
to
inflame
us
to
revenge
.
As
they
that
are
sick
of
the
Falling-sickness
,
having
any
sign
or
beginning
of
their
fit
,
retire
themselves
suddenly
,
and
take
all
the
remedies
which
may
divert
so
troublesome
an
accident
,
or
at
least
,
hide
the
shame
:
so
they
that
see
themselves
transported
with
Choler
,
should
retain
themselves
,
and
strive
to
moderate
their
passion
;
and
divert
the
infirmity
which
seeks
to
seize
upon
them
.
Pilots
foreseeing
a
tempest
,
usually
retire
themselves
into
a
road
or
under
the
Lee
of
some
Rock
,
before
the
storm
come
:
so
he
that
feels
the
first
motions
of
Choler
,
should
have
recourse
to
reason
or
faith
rather
,
and
oppose
her
perswasions
to
the
passion
,
to
controle
the
violence
of
it
.
We
find
in
other
passions
,
that
the
liberty
we
give
them
brings
some
ease
:
but
Choler
grows
bitter
,
and
is
incensed
by
the
liberty
that
we
give
her
,
and
is
enflamed
the
more
in
that
we
give
way
to
her
fury
.
Prov.
12.16
.
Prov.
20.3
.
&
16.32
.
Secondly
,
We
must
remember
that
it
is
a
dishonest
thing
to
requite
an
injury
;
for
he
that
doth
so
hath
part
of
the
wickedness
,
and
entangles
himself
in
sinne
,
as
he
that
embraceth
a
sooty
person
,
and
walloweth
with
him
,
shall
be
sooty
himself
.
Ctesipho
Pancratista
is
worthily
derided
,
who
was
wont
to
kick
his
Mule
,
because
she
strook
him
with
the
heels
.
If
another
man
vex
me
,
shall
I
vex
my self
?
We
must
rather
imitate
Champions
,
who
sometimes
give
ground
,
that
they
may
overcome
.
Thirdly
,
To
subdue
Anger
we
must
withdraw
the
food
wherewith
it
is
nourished
:
for
as
the
greatest
fire
,
if
new
matter
be
not
supplied
,
will
of
it self
go
out
:
so
the
most
furious
anger
will
soon
be
mitigated
,
if
it
be
not
continually
nourished
with
a
new
supply
of
matter
.
The
fewell
of
anger
,
is
multiplying
of
words
:
for
though
the
injury
at
the
first
be
small
,
yet
if
either
it
be
aggravated
by
him
that
suffereth
it
,
or
defended
by
him
that
offereth
it
,
it
incenseth
men
to
great
anger
.
As
nothing
sooner
than
winde
,
causeth
a
small
spark
to
burst
out
into
a
furious
flame
;
so
nothing
sooner
doth
cause
a
small
spark
of
anger
increase
to
a
raging
flame
of
revenge
,
than
the
wind
of
words
.
We
are
not
therefore
to
imagin
with
some
,
that
we
can
disgorge
our
stomacks
of
anger
,
by
vomiting
out
spleen
in
bitter
words
;
for
they
do
not
only
in
their
own
nature
whet
and
sharpen
our
own
affections
,
but
also
provoke
the
other
,
with
whom
we
are
offended
,
to
requite
us
with
the
like
,
and
so
to
add
new
matter
to
the
old
flame
.
As
well
therefore
may
we
think
to
quench
the
fire
with
wood
,
as
anger
with
words
;
for
as
wood
is
the
nourishment
of
the
fire
,
so
words
are
the
nourishment
of
anger
.
Let
us
rather
in
our
anger
imitate
the
wise
Socrates
,
who
when
he
was
most
angry
,
used
most
modesty
,
mildness
of
speech
,
and
lowness
of
voice
,
and
so
withdrawing
the
nourishment
from
the
fire
of
anger
,
Differ
,
habent
parvae
commoda
magna
morae
.
Natura
ira
est
,
ut
prolata
magis
,
ferveat
:
occultata
languescat
.
Glossa
in
Prov.
Prov.
12.16
.
Valer
.
Max.
lib
.
4
,
cap
.
1.
Plutarch
.
de
lib
.
Educ
.
Qui
non
moderabitur
irae
,
Infectum
volet
esse
,
dolor
quod
suaserit
&
meus
,
Dum
paenas
odio
per
vim
fectinat
inulto
.
Horat
.
ibid
.
Post
mihi
non
simili
paena
commissa
luctis
.
Virg
.
Aeneid
.
lib
.
1.
it
will
soon
of
it self
be
extinguished
.
Fourthly
,
In
thine
anger
make
some
delay
,
before
thou
speakest
or
doest
any
thing
.
Give
not
place
to
wrath
,
let
it
not
have
vent
by
sudden
or
unadvised
words
.
Anger
smothered
will
languish
,
but
let
out
,
will
flame
unto
further
mischief
.
Solomon
makes
it
the
property
of
a
wise
man
to
conceal
anger
:
A
fools
wrath
is
presently
known
;
but
a
prudent
man
covereth
shame
.
Memorable
is
that
answer
of
Athenodorus
to
Augustus
,
who
being
requested
at
his
departure
to
leave
behind
him
some
good
instruction
for
the
government
of
his
Empire
,
gave
him
this
advice
;
That
he
should
do
nothing
in
his
anger
,
before
he
had
numbred
on
his
fingers
the
Letters
of
the
Greek
Alphabet
.
An
example
hereof
we
have
in
Socrates
,
who
finding
his
anger
incensed
against
his
servant
,
deferred
to
take
correction
,
saying
,
I
would
beat
thee
but
that
I
am
angry
.
And
also
in
Plato
,
who
being
provoked
to
anger
for
some
notable
fault
committed
by
his
servant
,
took
a
cudgell
into
his
hands
,
and
held
it
over
him
a
good
space
,
as
if
he
would
have
stroken
;
and
being
asked
of
his
friend
Speusippus
,
what
he
meant
by
such
a
kind
of
action
;
I
said
he
,
I
take
punishment
of
one
who
is
angry
;
meaning
of
himself
,
by
bridling
his
affection
.
And
that
we
may
the
rather
be
moved
to
abstain
from
sudain
and
desperate
resolutions
when
our
anger
is
provoked
,
let
us
consider
we
are
in
great
danger
to
do
those
things
in
a
moment
,
which
we
shall
repent
our
whole
life
.
That
in
such
shortness
of
time
we
cannot
rightly
examin
the
circumstances
of
the
matter
,
which
in
such
cases
are
most
material
;
whereas
truth
is
the
daughter
of
time
,
and
will
bring
all
to
light
.
That
it
is
a
foul
shame
,
first
to
be
angry
,
and
then
to
judg
:
first
to
take
punishment
,
and
then
to
examine
the
cause
;
that
is
to
say
,
whether
hath
offended
,
he
that
taketh
punishment
,
or
he
on
whom
it
is
inflicted
:
whereas
in
process
of
time
the
truth
will
appear
,
whether
revenge
may
be
more
justly
taken
or
omitted
-
And
then
if
after
due
examination
he
inflict
deserved
punishment
,
it
will
be
more
effectuall
for
the
reformation
of
the
offender
,
when
he
seeth
that
it
doth
rather
proceed
from
true
judgment
,
than
from
the
spleen
.
Fiftly
,
It
is
good
to
get
out
of
the
company
of
others
,
especially
of
them
who
have
offended
us
;
according
to
the
example
of
Jonathan
,
who
being
justly
provoked
by
his
unjust
and
cruell
Father
,
1
Sam
.
20.34
.
rose
from
the
table
and
departed
,
lest
by
his
fathers
provocations
,
he
might
have
done
or
said
that
which
did
not
beseem
him
:
whose
practise
if
we
would
wisely
imitate
,
we
should
not
only
appease
our
anger
,
by
removing
out
of
our
sight
the
object
and
cause
thereof
,
and
prevent
further
occasions
of
increasing
it
,
but
also
cover
our
infirmities
,
which
otherwise
we
should
discover
by
the
violence
of
the
passion
.
For
this
affection
is
as
fire
;
take
the
matter
away
from
fire
,
and
it
will
cease
to
burn
;
so
let
a
man
depart
,
and
employ
himself
(
for
the
time
)
some
other
way
,
and
he
shall
soon
cease
to
be
angry
.
Sixthly
,
We
are
to
consider
that
we
sinne
again
God
,
not
once
or
twice
,
but
often
,
yea
every
day
,
and
therefore
the
course
of
our
anger
must
be
turned
against
our selves
.
Seventhly
,
Let
the
angry
man
think
with
himself
,
whether
he
is
purposed
ever
or
never
to
lay
aside
his
anger
.
If
ever
,
how
much
better
were
it
that
he
should
vanquish
it
,
than
that
it
should
leave
him
?
that
he
should
vanquish
it
,
than
that
it
should
be
overcome
of
it self
?
that
he
should
quench
it
with
the
water
of
the
spirit
,
than
that
it
should
last
untill
it
burn
out
?
for
not
only
this
but
all
other
passions
in
time
tire
themselves
,
and
fall
down
with
their
own
ruin
.
But
if
they
purpose
to
live
in
perpetuall
enmity
,
let
them
consider
that
they
nourish
in
themselves
a
viper
,
which
will
fret
out
their
own
bowels
.
For
who
receiveth
more
vexation
,
grief
,
and
disquietness
by
anger
,
than
himself
who
is
subject
to
the
passion
?
and
what
doth
sooner
cut
off
the
thread
of
life
,
than
the
sharpness
of
fretting
grief
?
Lastly
,
Let
him
think
with
himself
what
good
time
he
spendeth
in
a
bad
matter
,
which
being
so
short
and
precious
,
should
be
more
esteemed
and
better
employed
.
Eighthly
,
The
chief
means
to
subdue
anger
after
it
hath
taken
hold
of
us
,
is
earnest
and
hearty
prayer
unto
God
,
that
he
would
vouchsafe
us
the
gracious
assistance
of
his
holy
Spirit
,
whereby
our
affections
may
be
so
ruled
and
sanctified
,
that
they
being
freed
from
naturall
corruption
,
may
be
made
fit
and
serviceable
for
the
setting
forth
of
his
glory
,
the
good
of
our
brethren
,
and
the
furthering
of
our
own
salvation
.
For
it
is
only
the
water
of
the
Spirit
and
the
shield
of
faith
,
which
is
able
to
quench
the
fury
of
our
passions
;
and
prayer
is
a
chief
means
to
obtain
these
spirituall
graces
at
Gods
hands
.
Ninethly
,
Commiserate
the
state
of
him
that
provokes
thee
to
anger
;
for
he
is
a
fool
and
mad
,
but
the
instrument
of
God
to
exercise
thy
patience
.
Q
What
are
the
remedies
whereby
we
may
cure
Anger
in
others
?
A.
1.
If
we
live
with
them
that
are
furious
,
Prov.
16.7
.
the
best
means
to
winne
them
to
love
and
kindness
is
serious
,
true
and
hearty
repentance
When
the
waies
of
a
man
please
the
Lord
,
he
maketh
even
his
enemies
to
be
at
peace
with
him
.
It
matters
not
how
perversly
they
are
bent
,
how
farre
their
hearts
are
estranged
from
us
;
if
we
turn
unto
God
,
they
shall
be
reconciled
unto
us
,
when
it
is
for
our
good
.
The
Spirit
of
God
is
that
glue
that
joyneth
together
things
most
disagreeing
:
He
can
make
that
clay
and
iron
,
(
that
is
things
most
unfit
to
be
conjoyned
)
shall
stick
fast
one
to
another
.
Esa
.
11.6
,
7
,
8.
He
makes
the
Wolfe
to
feed
with
the
Lamb
,
the
Calf
with
the
Bear
,
the
Leopard
with
the
Kid
.
The
hearts
of
men
are
in
the
hands
of
God
,
and
as
the
Rivers
of
waters
,
he
turneth
them
at
his
pleasure
;
Gen.
32.9
,
10
11.
&
33.4
,
5
as
he
changed
the
fierce
and
savage
mind
of
Esau
to
be
mild
and
gentle
towards
his
Brother
Jacob
.
Why
should
a
good
man
fear
to
find
favour
of
his
most
deadly
enemy
,
if
it
be
for
the
best
unto
him
?
They
that
be
in
league
with
the
Prince
,
have
peace
with
the
subjects
:
so
they
that
upon
true
repentance
and
hearty
supplication
be
reconciled
unto
God
,
shall
find
the
whole
Army
of
Heaven
and
Earth
favourable
unto
them
.
And
be
it
that
the
subjects
of
men
may
hate
him
whom
their
prince
affecteth
:
none
of
Gods
subjects
can
move
himself
to
hurt
us
without
his
will
and
pleasure
.
Why
should
we
despair
of
living
peaceably
with
them
to
whom
we
are
linked
,
unless
we
be
resolved
to
live
impenitently
,
and
not
to
seek
the
Lord
?
Doth
not
God
rule
the
hearts
of
men
?
And
hath
he
not
given
his
Promise
,
that
if
we
humble
our selves
speedily
,
sincerely
before
him
,
he
will
grant
us
compassion
in
the
sight
of
them
that
hate
us
?
2
Chro
.
30.9
.
If
ye
turn
unto
the
Lord
,
your
Brethren
and
your
Children
shall
find
compassion
before
them
that
lead
them
captive
,
so
that
they
shall
come
again
into
this
Land
:
And
this
is
that
which
Solomon
prayed
at
the
dedication
of
the
Temple
:
If
they
bethink
themselves
,
and
repent
,
and
make
supplication
in
the
Land
of
them
that
carried
them
captive
,
1
King
.
8.47
,
48
,
49
,
50.
2
Chro
.
7.11
,
12
,
13.
saying
,
We
have
sinned
,
and
have
done
perversely
,
we
have
committed
wickedness
;
And
so
return
unto
thee
with
all
their
heart
,
and
all
their
soul
:
Then
hear
thou
their
prayer
and
their
supplication
in
Heaven
thy
dwelling
place
,
and
maintain
their
cause
,
And
forgive
thy
people
that
have
sinned
against
thee
,
and
all
their
transgressions
wherein
they
have
transgressed
against
thee
,
and
give
them
compassion
before
them
,
who
have
carried
them
captive
,
that
they
may
have
compassion
on
them
.
When
Jacob
feared
lest
the
bordering
Inhabitants
should
set
upon
him
in
hostile
manner
,
Gen
35.1
,
2.
by
reason
of
that
bloudy
slaughter
which
his
Sonnes
had
made
amongst
the
Sichemits
,
he
is
commanded
to
go
to
Bethel
,
and
performe
his
vows
to
the
Lord
,
as
the
only
remedy
to
free
himself
and
his
from
that
imminent
danger
.
Favour
cometh
by
forbearing
,
not
by
rage
.
2.
To
mitigate
anger
in
another
we
must
use
silence
:
for
,
as
the
fire
cannot
long
continue
if
the
wood
be
taken
from
it
,
so
anger
cannot
long
endure
,
if
words
and
cross
answers
be
not
multiplied
:
whereas
on
the
other
side
,
cross
speeches
and
perverse
replies
,
make
the
cholerick
man
proceed
from
anger
to
rage
,
from
folly
and
fury
to
madness
.
And
this
the
wise
man
teacheth
us
:
Prov.
26.21
.
Jam
.
3.5
,
6.
Prov.
30.33
.
As
the
coale
maketh
burning
coales
and
wo●d
a
fire
,
so
the
contentious
man
is
apt
to
kindle
strife
.
Anger
is
as
fire
,
and
words
as
fewell
.
As
he
that
wringeth
his
nose
causeth
blood
to
come
out
:
so
he
that
forceth
wrath
bringeth
forth
strife
.
By
silent
yeelding
thou
maist
easily
abate
anothers
anger
,
whereas
cross
answers
make
it
ragingly
violent
.
For
as
the
Cannon-shot
loseth
his
force
,
if
it
light
in
soft
earth
or
wooll
,
but
dasheth
the
stony
wall
in
pieces
:
so
the
violence
of
the
most
furious
anger
is
abated
when
it
is
not
resisted
,
but
furiously
rageth
,
where
it
findeth
any
opposition
.
And
hence
it
is
that
the
Heathen
man
calleth
anger
the
nerves
or
sinews
of
the
mind
,
Wild-fire
is
put
out
with
Milk
.
Nothing
quencheth
Lime
save
Oyl
.
Homa
iratus
est
velut
olla
ebulliens
;
cui
a
qua
frigida
superfundenda
est
.
Prov.
15.1
.
Prov.
25.15
.
Gen.
49.14
.
Judg
.
8.1
,
2
,
3.
Non
aliud
aptius
est
pharmacum
,
quam
viri
gravis
oratio
.
Monander
.
which
are
intended
and
made
stiffe
,
with
sharpness
and
bitterness
,
but
slack
and
easie
,
with
courtesie
and
gentleness
.
3.
A
soft
and
mild
answer
,
either
excusing
their
fault
by
shewing
their
innocency
,
or
in
all
humbleness
confessing
it
,
and
craving
pardon
,
is
most
fit
physick
to
cure
anger
.
Oftentimes
angry
men
imagine
that
silence
argueth
contempt
,
and
proceedeth
from
sullenness
,
as
though
they
were
silent
because
they
were
discontented
or
scorned
to
return
an
answer
.
A
soft
answer
(
saith
the
wise
Physician
)
putteth
away
wrath
,
but
g●ievous
words
stirre
up
anger
.
A
Prince
is
pacified
by
staying
anger
,
and
a
soft
tongue
breaketh
the
●ones
,
or
as
it
is
in
the
Original
,
a
man
of
bone
,
that
is
,
such
an
one
as
is
most
stiffe
and
obdurate
.
An
example
hereof
we
have
in
Gid●on
,
who
by
his
mild
repl●
pacified
the
proud
Ephraimites
,
that
contended
with
him
without
cause
.
And
therefore
iron
which
is
red
hot
,
being
dipped
in
cold
water
,
presently
loseth
all
his
heat
,
and
returneth
to
his
naturall
coldness
:
so
is
the
heat
of
the
hottest
anger
soon
mitigated
with
a
cold
and
mild
answer
.
4.
Grave
and
wholsome
admonition
,
with
good
counsell
and
advice
seasonably
administred
,
is
a
notable
remedy
of
unjust
anger
.
Inordinate
passion
is
better
cured
by
accurate
and
sound
speech
joyned
with
truth
,
then
with
an
hundred
stripes
.
An
example
hereof
we
have
in
Abigail
,
who
by
her
mild
and
discreet
speeches
quickly
appeased
Davids
furious
anger
.
But
admonition
must
be
given
in
fit
season
,
when
anger
is
overpast
.
1
Sam
.
25.24
.
Animo
aegrotanti
medicus
est
oratio
.
Ille
regit
dictis
animos
,
&
pectora
mulcet
.
Virg
.
En
lib
.
1.
For
as
it
is
not
fit
to
minister
Physick
to
a
sick
Patient
,
while
he
is
in
a
fit
of
an
Ague
,
and
therefore
well-advised
Physicians
rather
make
choice
of
their
Patients
good
day
,
:
so
it
is
in
vain
for
a
man
to
seek
the
curing
of
anger
by
good
counsell
,
unless
he
stay
till
the
fit
be
passed
over
,
and
the
heat
of
anger
somewhat
asswaged
.
For
a
man
cannot
,
nor
will
not
hearken
to
another
mans
reasons
,
while
he
is
subject
to
his
own
passions
.
And
as
a
man
heareth
nothing
almost
which
is
said
,
when
is
house
is
on
fire
,
for
the
noise
of
the
multitude
,
the
crackling
of
the
flame
,
and
the
perturbation
of
his
own
mind
:
so
the
violence
of
this
affection
,
and
the
fury
of
this
passion
,
doth
make
a
man
while
he
is
in
a
fit
of
rage
,
deaf
to
all
reason
.
A
Ship
without
a
Pilote
in
a
Tempest
,
will
as
soon
receive
a
Governour
from
another
place
,
as
a
man
will
admit
the
speech
of
another
,
whilest
he
is
tossed
to
and
fro
with
the
waves
of
anger
.
And
therefore
they
are
to
be
admonished
when
the
fury
hath
somewhat
spent
itself
,
and
the
great
evils
of
anger
both
in
respect
of
their
souls
and
bodies
,
their
neighbours
and
friends
,
the
Church
and
Common-wealth
,
are
as
it
were
in
one
view
,
to
be
presented
to
their
more
sober
meditations
.
But
they
who
admonish
are
to
remember
,
that
they
use
all
mildness
and
moderation
in
their
admonition
,
lest
while
they
go
about
to
prevent
anger
for
the
time
to
come
,
they
presently
provoke
it
.
For
if
they
be
too
austere
and
rough
in
using
too
insolent
invectives
and
bitter
reprehensions
,
they
do
not
onely
commit
themselves
a
great
absurdity
,
while
in
reproving
anger
they
shew
their
own
spleen
,
but
also
make
their
admonition
altogether
unprofitable
.
Because
the
angry
man
(
if
he
see
them
so
sharp
and
severe
)
will
rather
think
how
he
may
defend
his
fault
by
aggravavating
the
injuries
which
he
hath
received
,
then
either
confess
it
to
such
a
cynick
censurer
,
or
labour
to
amend
it
.
For
as
no
man
will
suffer
his
wound
to
be
searched
by
such
a
Surgeon
as
hath
a
rough
hand
,
and
an
hard
heart
,
neither
will
any
Patient
commit
himself
to
the
cure
of
a
froward
and
merciless
Physician
:
so
man
cannot
abide
(
and
therefore
much
less
an
angry
man
)
to
have
his
gauled
faults
too
much
rubbed
,
and
the
wounds
and
diseases
of
his
mind
healed
and
cured
with
too
sharp
a
corasive
and
loathsome
potion
of
insolent
and
bitter
words
.
As
the
fearfull
Snake
,
when
he
hath
no
meanes
to
fly
away
,
will
turn
again
,
and
desperately
leap
into
the
face
of
him
that
pursueth
him
.
And
the
Dog
that
is
hardly
pursued
with
a
cudgell
,
will
turn
again
when
he
cannot
fly
away
.
So
the
angry
man
being
so
hardly
pursued
with
sharp
invectives
and
bitter
reprehensions
,
that
he
hath
no
evasion
of
excuse
to
cover
his
fault
,
nor
hope
of
pity
by
confessing
it
,
doth
as
it
were
fly
into
the
face
of
the
reprover
,
by
objecting
his
greater
faults
,
that
they
may
serve
to
extenuate
his
,
which
are
less
.
5.
Humble
submission
doth
allay
Choler
.
Anger
ceaseth
against
them
that
behave
themselves
in
lowly
manner
:
because
they
seem
to
confess
themselves
inferiours
.
The
Lyons
tear
not
the
beasts
that
prostrate
themselves
before
them
.
Gen.
33.3
,
4.
Dogs
bite
not
such
as
humble
themselves
and
crouch
before
them
.
If
Jacob
bow
before
his
Brother
,
and
call
him
my
Lord
Esau
,
he
will
fall
upon
his
neck
and
kiss
him
.
They
are
monsters
of
men
rather
then
men
,
that
rage
in
fury
against
them
that
submit
themselves
under
their
hand
.
6.
Benefits
and
kindness
asswage
anger
,
and
pacifie
the
unquiet
spirit
.
Some
raving
in
anger
have
been
wonne
to
their
deadly
enemy
,
even
by
this
,
that
they
have
not
hurt
them
,
1
Sam
.
24.17
.
&
26.21
.
Prov.
25.21
.
when
it
was
in
their
power
.
If
thine
enemy
be
hungry
,
give
him
bread
to
eate
,
and
if
he
be
thirsty
,
give
him
water
to
drink
:
for
thou
shalt
heape
coales
of
fire
upon
his
head
.
Many
gifts
and
good
turns
are
of
great
force
to
appease
and
reconcile
the
minds
that
are
seperated
by
anger
.
As
Founders
or
Casters
of
Mettall
,
by
adding
much
fewel
and
making
a
great
fire
,
do
cause
the
hardest
iron
or
steele
at
last
to
melt
,
and
become
liquid
:
so
,
many
and
great
good-turns
will
mollifie
and
quiet
an
imbittered
heart
,
if
there
be
any
metall
of
ingenuity
and
good
nature
in
them
.
Jacob
knew
this
very
well
,
Gen.
32.20
.
Prov.
21.14
.
and
therefore
he
said
with
himself
,
I
will
appease
my
Brother
Esau
with
the
present
that
goeth
before
me
.
Lastly
,
We
must
diligently
marke
the
disposition
of
angry
persons
,
and
by
all
lawfull
means
conform●
our selves
unto
them
,
shunning
all
occasions
of
offence
,
and
carrying
our selves
towards
them
in
all
mildness
and
courtesie
,
as
shall
be
fittest
to
winne
them
.
Be
not
hasty
to
go
out
of
his
sight
.
If
the
spirit
of
the
Ruler
rise
up
against
thee
,
leave
not
thy
place
;
for
yeelding
pacifieth
great
offences
.
A
meek
man
,
that
in
all
things
observeth
how
he
may
gaine
his
enemy
unto
him
,
is
an
healing
man
,
who
hath
learned
to
cure
the
diseases
of
the
soul
.
Eccl.
8.3
.
Eccl.
10.4
.
But
let
it
be
remembred
,
that
if
we
prevaile
not
speedily
by
this
course
,
we
must
not
utterly
despair
,
as
if
things
would
never
be
better
:
No
,
we
must
arm
our selves
with
invincible
patience
,
and
labour
with
much
kindness
to
overcome
their
frowardness
.
A
small
fire
or
little
time
will
not
melt
the
hard
iron
or
steele
:
The
soare
is
not
cured
as
soon
as
the
Plaster
is
applied
:
The
sick
Patient
recovereth
not
upon
receipt
of
the
first
Potion
,
yet
there
is
no
cause
to
cast
off
all
hope
of
health
.
CHAP.
XV
.
Reasons
to
perswade
to
the
right
Exercise
of
Mildness
.
When
it
is
rightly
Exercised
.
How
Mildness
and
true
Zeal
may
stand
together
.
The
Use
and
Benefit
of
Mildness
.
Motives
to
perswade
us
to
the
Practice
thereof
.
And
how
it
is
to
be
stirred
up
in
us
,
with
the
severall
Kindes
of
inordinate
Mildness
that
must
be
shunned
.
Question
:
MUst
not
a
Christian
be
carefull
to
order
Gentleness
or
Mildness
aright
?
Vid
.
Drus
.
lib
.
6.
pag
.
254.
Prov.
16.19
.
A.
He
must
,
and
that
for
these
Reasons
.
1
Well
ordered
Mildness
is
excellent
in
all
men
,
for
that
it
is
a
bud
of
true
humility
,
and
a
lively
Character
of
the
Children
of
God
.
But
it
hath
a
greater
luster
and
a
more
eminent
shew
when
it
is
found
in
the
souls
of
Kings
and
Monarches
of
the
earth
.
For
what
praise
,
what
triumph
,
and
what
glory
is
it
to
a
great
Prince
,
to
have
the
command
of
so
many
Millions
of
men
,
to
be
Arbitratour
of
their
lives
,
to
be
Master
of
their
goods
and
fortunes
,
to
be
able
at
an
instant
to
leavy
fearfull
Armies
,
and
in
the
twinkling
of
an
eye
to
ruine
Towns
and
Countries
,
without
the
fear
of
any
Laws
?
And
yet
in
this
prodigious
power
,
not
to
suffer
his
eyes
to
be
dazled
with
so
great
a
splendor
,
nor
to
be
transported
with
Choler
,
and
in
offences
not
to
use
severity
;
to
contein
his
passions
,
and
to
make
it
his
whole
glory
to
do
good
to
those
that
are
subject
to
his
authority
.
Wherefore
this
bounty
and
clemency
in
Princes
,
makes
them
not
onely
to
be
beloved
,
but
even
to
be
adored
by
their
subjects
,
who
are
ravished
with
a
sweet
excess
of
joy
,
when
as
they
see
themselves
subject
to
a
power
which
hath
nothing
insolent
,
but
all
things
tend
to
their
preservation
,
and
propound
to
themselves
no
more
glorious
objects
then
their
safety
.
Mildness
and
clemency
,
as
a
powerfull
charm
,
bind
the
affections
of
the
Subject
unto
the
Prince
,
and
purchase
their
love
,
which
is
the
most
powerfull
bond
and
safest
guard
whereby
Monarches
may
assure
their
Estates
.
1
Reg
.
12.7
.
2.
We
read
in
Scripture
,
that
the
Saints
who
are
most
commended
for
meekness
,
have
been
justly
moved
to
anger
,
when
they
saw
God
to
be
highly
dishonoured
amongst
men
.
Moses
was
very
meek
,
above
all
the
men
which
were
upon
the
face
of
the
earth
:
but
it
is
noted
of
him
,
Numb
.
12.3
.
Exo
.
11.8
.
&
16.20
.
&
32.19
.
Lev
.
10.16
.
Numb
.
16.15
.
Iob
.
32.2
,
3.
that
he
was
very
angry
sometimes
,
when
the
people
by
great
transgression
had
provoked
the
Lord
.
And
so
Elihu
,
his
anger
was
kindled
against
Job
,
because
they
had
found
no
answer
,
and
yet
had
condemned
Job
:
from
which
examples
we
learn
,
that
Mildness
and
anger
must
mutually
give
place
to
each
other
.
He
is
not
truly
mild
,
that
is
not
moved
to
indignation
,
when
God
is
greatly
dishonoured
before
his
eyes
:
nor
he
rightly
displeased
with
sinne
,
that
leaveth
not
room
for
gentleness
to
harbour
in
his
breast
.
3.
The
worth
of
Mildness
is
set
forth
unto
us
by
comparison
,
that
it
might
the
more
affect
.
Eccl.
7.8
.
The
patient
in
spirit
is
better
then
the
proud
in
spirit
.
Mildness
with
want
and
misery
,
is
better
then
pride
with
plenty
and
abundance
.
He
that
is
slow
to
anger
,
is
better
then
the
mighty
:
Prov.
6.22
.
and
he
that
ruleth
his
spirit
,
then
he
that
taketh
a
City
.
The
greatest
Victory
is
to
conquer
our
passions
;
the
most
glorious
Triumph
to
bear
rule
over
our
proper
lusts
.
He
which
will
not
be
provoked
to
anger
without
due
cause
,
neither
having
due
cause
to
be
angry
,
will
pass
the
bounds
of
moderation
and
measure
,
is
more
to
be
commended
for
his
strength
and
fortitude
,
then
he
that
is
boisterous
and
strong
of
body
:
and
he
who
represseth
and
keepeth
under
his
intemperate
and
violent
affections
,
hath
greater
power
,
and
doth
a
more
worthy
exploit
,
then
he
which
by
force
of
armes
doth
overcome
and
conquer
whole
Cities
,
Castles
and
Countries
.
A
man
of
a
coole
spirit
is
of
excellent
understanding
.
Prov.
17.27
.
Prov.
24.29
.
He
that
is
moderate
and
stayed
in
his
affections
,
is
both
judicious
and
godly
.
Mildness
is
a
thing
very
much
approved
of
God
,
1
Pet
.
3.4
.
very
dear
and
pretious
unto
men
:
for
the
mild
mans
esteeme
with
others
,
is
raised
according
to
the
lowly
conceit
he
hath
of
himself
.
None
more
base
in
his
own
eyes
,
none
more
honourable
in
the
judgment
of
others
.
4.
The
blessings
entayled
unto
right
ordered
Mildness
,
should
move
us
to
the
exercise
of
it
.
(
1.
)
Spirituall
,
Psal
.
25.9
.
God
will
teach
none
but
the
meek
,
neither
can
any
learn
of
the
Lord
but
the
meek
:
and
therefore
James
willeth
us
,
to
hear
with
meekness
the
ingrafted
Word
.
Iam
.
1.21
.
Psal
.
37.11
.
Mat
.
5.5
.
Psal
.
149.4
.
Psal
.
147.6
.
Psal
.
76.9
.
Zeph
.
2.3
.
(
2
)
Temporall
blessings
,
even
all
outward
prosperity
so
far
as
God
seeth
good
;
for
this
is
the
blessedness
of
the
meek
,
that
they
shall
inherit
the
Land
.
And
in
daies
of
distress
and
times
of
straightness
and
affliction
they
shall
be
safe
:
for
the
Lord
hath
promised
to
hide
them
in
the
day
of
his
wrath
.
(
3.
)
Eternall
,
which
was
figured
by
the
Land
of
Canaan
,
and
given
as
an
Inheritance
to
the
Saints
.
5.
Inordinate
gentleness
or
Mildness
,
when
men
carry
one
temper
in
all
things
,
and
be
not
much
moved
whatsoever
happen
,
is
the
bane
of
zeal
,
the
nurse
of
sinne
,
a
dissolute
lenity
,
then
which
nothing
is
more
pernicious
.
Too
much
lenity
in
the
Chyrurgion
may
undoe
the
Patient
.
If
Physick
be
too
gentle
,
it
will
not
work
.
Exhortations
,
admonitions
,
reproofs
,
will
not
take
effect
in
some
hearts
,
if
they
be
not
mixed
with
severity
,
if
they
have
not
some
spirituall
tartness
.
Q.
When
is
Mildness
rightly
Exercised
?
A.
When
it
is
informed
,
quickned
and
determined
by
faith
,
teaching
us
when
,
how
,
and
in
what
things
to
shew
forth
all
Mildness
,
Prov.
3.34
.
according
to
the
example
of
our
heavenly
Father
.
The
proper
Acts
of
this
Mildness
are
1.
To
suffer
the
duties
and
threats
of
the
Law
to
be
pressed
upon
us
without
grudging
or
stomack
.
2.
To
calme
and
quiet
the
heart
that
it
be
not
disturbed
or
troubled
,
1
Pet
.
3.4
.
Psal
.
37.1
,
11.
Jansen
.
Har
.
Cap.
39.
Chem
.
Har
.
evang
.
Cap.
51.
Col.
3.12
.
either
for
the
prosperous
success
of
the
wicked
,
or
the
afflictions
that
are
laid
upon
us
of
God
.
3.
To
incline
the
affections
unto
a
mild
and
courteous
,
loving
and
kind
carriage
towards
our
neighbour
,
not
permitting
the
heart
easily
to
be
overcome
with
bitterness
,
not
permitting
the
possessour
hastily
or
violently
,
either
to
offer
to
another
,
or
remove
from
himself
such
injuries
.
A
mild
man
doth
seldom
think
himself
to
be
contemned
or
mocked
.
And
if
he
be
derided
or
disgraced
,
he
beares
it
with
an
equall
and
quiet
mind
.
Hence
he
becomes
a
more
severe
inquirer
into
himself
,
that
if
any
thing
be
truly
spoken
,
he
might
seriously
amend
it
.
If
it
be
false
,
he
doth
neither
complain
bitterly
,
nor
grievously
expostulate
,
but
command
himself
the
more
strictly
not
to
be
lifted
up
with
any
desire
of
revenge
.
He
is
ever
calme
,
quiet
,
enduring
just
and
unjust
,
patient
of
reproach
,
abstaining
from
all
inward
sedition
.
He
is
never
puffed
up
for
those
things
which
he
hath
,
but
ever
humble
in
respect
of
those
things
which
he
hath
not
:
whose
mind
is
so
appeased
,
qualified
,
sober
and
temperate
,
that
he
never
preferres
himself
to
any
,
all
to
himself
.
The
next
attendants
or
handmaids
of
it
are
;
First
,
A
sweet
composed
and
quiet
spirit
.
Secondly
,
Compassion
or
affliction
of
spirit
in
sight
and
sense
of
the
afflicted
.
Prov.
11.12
.
2
Tim
.
2.24
,
25.
Thirdly
,
Rediness
to
forgive
offences
.
Fourthly
,
Soft
answers
,
such
as
those
of
Abigail
which
broke
the
wrath
of
David
.
Q.
If
Mildness
must
be
shewed
to
all
men
,
how
may
we
warrant
any
anger
against
any
man
in
any
sinne
or
offence
,
or
how
may
any
severity
be
put
on
against
any
offender
?
A.
Mildness
is
no
enemy
to
true
zeal
;
for
both
are
graces
of
the
Spirit
,
that
cannot
be
cross
to
each
other
.
Christians
mistake
this
grace
,
when
they
dream
it
to
be
a
bottomless
charity
,
and
under
pretence
of
Mildness
,
can
bear
with
any
evil
,
which
indeed
is
nothing
else
but
an
irreligious
and
mute
approbation
and
association
in
the
evil
.
He
that
commandeth
to
be
angry
,
but
not
to
sinne
,
maketh
it
a
sin
not
to
be
angry
sometimes
:
neither
did
the
meekness
of
Moses
hinder
,
but
that
he
might
be
exceeding
angry
at
the
Calf
they
had
made
.
Whence
it
followeth
,
that
publique
persons
must
publikely
suppress
,
and
reprove
open
sinnes
,
disturbing
the
publique
proceedings
of
Religion
or
justice
;
so
David
put
on
zeal
to
weed
the
wicked
out
of
the
Land
:
Psal
.
101.8
.
Tit
.
1.13
.
and
the
Minister
is
taught
,
if
he
see
beasts
or
slow
bellies
,
to
reprove
them
sharply
.
The
private
person
must
privately
also
,
but
yet
plainly
reprove
his
Brother
,
and
not
suffer
his
sinne
upon
him
;
or
at
least
by
shewing
his
indignation
against
sinne
,
he
must
free
his
own
soul
from
the
guilt
of
it
,
as
also
the
punishment
;
yea
,
from
the
suspicion
of
it
in
such
as
may
be
present
,
who
else
may
think
him
that
holdeth
his
tongue
a
partner
,
or
of
conset
with
the
sinner
.
Gentleness
doth
favour
sinne
no
more
then
zeal
or
indignation
;
onely
it
moderateth
passion
,
that
it
break
not
out
into
revenge
and
fury
.
Q.
What
then
is
the
Use
of
Mildness
?
Jam
.
3.13
.
A.
To
purifie
our
zeal
,
for
so
the
Apostle
James
would
have
a
wise
man
to
shew
forth
his
good
conversation
in
meekness
of
wisdom
.
Which
meekness
of
wisdom
or
wise
Mildness
,
First
,
Causeth
a
man
to
put
a
difference
between
the
person
and
the
sin
;
and
affecteth
him
with
pity
to
the
person
,
even
in
revenge
of
the
sinne
:
so
Joshua
called
Achan
,
my
son
,
when
yet
presently
he
executed
the
judgment
of
death
upon
him
.
Secondly
,
Between
sinne
and
sinne
:
for
some
are
motes
troubling
the
eye
,
some
are
beames
putting
out
the
eye
:
a
mote
may
soon
be
blown
away
and
removed
,
a
beame
requireth
more
strength
:
Wise
Meekness
will
more
shew
it
it self
in
the
one
,
and
more
retire
it self
in
the
other
.
Again
,
Some
sinnes
are
more
directly
injurious
to
men
,
and
perhaps
the
party
himself
;
others
more
injurious
to
God
:
Now
this
Meekness
of
wisdom
will
be
Queen
in
the
former
,
but
giveth
place
to
zeal
in
the
latter
.
Thirdly
,
It
discerneth
beteween
sinner
and
sinner
:
for
all
sinners
are
not
of
a
suit
;
some
sinne
of
ignorance
,
some
against
their
light
and
knowledge
;
some
of
weakness
,
some
of
set
purpose
,
and
obstinate
wickedness
;
some
are
leaders
and
setters
of
sinne
,
some
are
led
and
seduced
:
some
seek
excuses
as
ashamed
of
that
they
have
done
,
others
defences
,
as
glorying
in
their
iniquity
.
Now
cometh
this
Meekness
of
wisdom
,
and
putteth
difference
,
shewing
compassion
on
some
,
and
others
saving
with
fear
.
Fourthly
,
It
omitteth
no
opportunity
of
saving
and
pardoning
that
may
stand
with
justice
;
it
blotteth
out
the
fault
,
it
lifteth
up
him
that
is
fallen
,
it
recalleth
the
wanderer
from
the
Labyrinths
of
errours
into
the
way
of
innocency
by
mild
perswasions
,
long
forbearance
,
and
gentle
admonitions
.
Q.
What
Motives
may
perswade
us
to
the
continuall
and
uniforme
prastice
of
Mildness
?
A.
1.
The
mild
person
is
subject
,
and
well-affected
to
God
in
all
things
;
profitable
to
all
men
,
even
his
enemies
;
and
hath
obtained
dominion
over
himself
.
2.
The
Lord
hath
speciall
care
of
the
mild
and
humble
:
Psal
.
9.12
.
Psal
.
147.6
.
Psal
.
149.4
.
when
they
cry
he
will
hear
their
prayers
,
in
distresses
he
will
send
them
succour
and
deliverance
.
The
Lord
will
lift
up
the
meek
,
and
beautifie
them
with
salvation
.
3.
Well-ordered
Mildness
is
the
heap
of
all
vertues
,
so
that
there
can
be
the
utter
want
of
none
where
this
appeareth
:
and
though
she
boast
not
her self
in
any
wise
,
yet
she
is
most
conspicuous
in
the
renowned
assembly
of
vertues
;
to
whom
God
doth
abundantly
restore
what
she
detracteth
from
her self
.
But
he
that
is
destitute
of
this
grace
,
him
God
knoweth
not
,
men
hate
;
to
him
we
attribute
no
sound
grace
,
but
onely
the
Images
of
grace
which
vanish
.
4.
Christian
mildness
is
an
Argument
of
a
sound
couragious
mind
.
He
is
of
a
noble
and
generous
spirit
,
that
,
as
it
is
the
manner
of
valiant
wild
beasts
,
doth
securely
hear
the
barking
of
Dogs
.
5.
A
mild
Christian
is
an
healing
man
,
Vid
.
Trem
.
Eccl.
10.4
.
Gal
.
6.1
.
Eph.
4.2
.
2
Cor
.
6.6
.
1
Thes
.
2.7
.
Isa
.
11.4
.
who
is
skilfull
to
cure
the
diseases
of
the
mind
,
and
to
restore
them
to
health
that
have
wounded
themselves
by
sinne
.
The
Physician
,
who
knoweth
to
cure
the
grievous
maladies
of
the
body
,
is
much
esteemed
:
but
he
is
worthy
more
praise
,
who
hath
learned
to
heal
the
diseases
of
the
soul
.
6.
Mildness
is
an
evident
testimony
of
Communion
with
Christ
,
who
,
as
it
was
foretold
of
him
,
doth
gratiously
governe
the
meek
of
the
earth
,
that
is
,
such
as
being
humbled
under
the
sense
of
their
own
misery
,
have
thrown
to
the
ground
all
high
and
proud
conceit
of
themselves
.
The
Spirit
of
the
Lord
God
is
upon
me
,
therefore
hath
the
Lord
anointed
me
:
Isa
.
61.1
.
he
hath
sent
me
to
preach
good
tydings
to
the
meek
.
7.
Light
is
sown
for
the
meek
,
and
joy
for
the
mild
in
spirit
.
The
meek
also
shall
encrease
their
joy
in
the
Lord
;
Isa
.
29.19
.
and
the
poor
among
men
shall
rejoyce
in
the
holy
One
of
Israel
.
8.
The
Lord
Christ
doth
invite
us
to
meekness
by
his
own
example
.
Mat
.
21.5
.
Zach
.
9.9
.
Isa
.
53.7
.
Behold
thy
King
cometh
unto
thee
,
meek
.
He
was
oppressed
,
and
he
was
afflicted
,
yet
he
opened
not
his
mouth
:
he
is
brought
as
a
Lamb
to
the
slaughter
,
and
as
a
Sheep
before
his
shearers
is
dumb
,
so
he
opened
not
his
mouth
.
Q.
How
is
meekness
or
gentleness
to
be
stirred
up
in
us
?
A.
1.
We
must
cast
away
all
overweening
and
proud
conceits
of
our
own
worth
,
goodness
,
sufficiency
;
for
humility
is
the
mother
of
mildness
.
A
quiet
heart
lodgeth
with
a
base
conceit
of
our selves
.
2.
It
is
necessary
we
should
acquaint
our selves
with
our
weakness
and
misery
,
nakedness
and
sinne
.
What
creature
is
more
feeble
than
man
?
more
exposed
to
divers
and
sundry
chances
?
more
easie
to
be
cast
down
?
In
respect
of
his
body
,
what
is
man
but
dust
?
in
respect
of
soul
,
what
more
ignorant
,
more
prone
to
error
,
vanity
and
baseness
?
How
greedy
in
sinne
?
how
averse
to
that
which
is
good
?
Who
can
reckon
up
the
manifold
dangers
to
which
he
lies
open
by
reason
of
his
sinnes
?
Whomsoever
truth
hath
brought
to
this
confession
of
his
own
infirmity
,
he
hath
much
profited
.
For
by
this
descent
we
come
to
that
ascent
which
leadeth
to
the
highest
of
all
things
.
He
becomes
good
who
first
acknowledgeth
himself
not
good
.
Pride
that
is
fast
riveted
in
the
heart
,
is
not
drawn
forth
without
great
sense
of
grief
:
but
the
fruit
that
followeth
upon
it
is
most
sweet
.
3.
Some
wisdome
begetteth
mildness
.
The
wisdome
that
is
from
above
,
is
first
pure
,
Jam
.
3.17
.
Prov.
19.11
.
then
peaceable
,
gentle
,
easie
to
be
entreated
.
The
prudence
of
a
man
deferreth
his
anger
.
For
every
understanding
man
considereth
,
that
in
the
thing
wherein
he
is
hurt
he
hath
more
offended
God
,
and
that
it
is
the
chastisement
of
God
:
which
perswasion
allayeth
all
bitterness
of
spirit
,
and
calmeth
the
heart
quietly
to
undergo
what
God
shall
measure
out
unto
him
.
4.
By
faith
look
upon
Jesus
Christ
,
and
seriously
meditate
on
his
death
,
till
thou
be
changed
into
the
similitude
of
it
.
Qui
laesos
spectant
oculos
,
laedunter
&
ipsi
.
He
that
often
and
earnestly
looketh
upon
the
blear
eye
,
shall
be
blear-eyed
himself
.
By
great
and
much
familiarity
we
learn
the
manners
of
our
friends
.
And
thus
it
is
in
things
spirituall
;
by
faith
in
Christ
we
come
to
be
made
like
unto
him
.
5.
Faith
in
the
promises
of
mercy
and
remission
of
sinnes
,
Col.
3.12
.
doth
bridle
all
boisterous
passions
.
Be
courteous
one
to
another
(
saith
the
Apostle
)
and
tender-hearted
,
forgiving
one
another
,
even
as
God
for
Christ
his
sake
forgave
you
.
Seeing
the
Lord
hath
sent
his
Sonne
,
and
the
Sonne
hath
given
his
bloud
,
and
the
Holy
Ghost
hath
sprinkled
the
same
upon
your
hearts
,
for
the
washing
away
of
all
your
iniquities
,
stand
not
with
men
for
small
petty
injuries
,
but
forgive
and
forget
them
.
And
assuredly
whosoever
hath
the
comfortable
feeling
of
the
pardon
of
his
sinnes
,
cannot
but
be
so
minded
.
For
faith
in
the
bloud
of
Christ
quieteth
the
conscience
,
pacifieth
the
heart
,
and
humbleth
him
so
much
the
more
in
his
own
sight
,
as
he
is
advanced
of
God
:
which
calm
,
peaceable
,
humble
disposition
of
soul
,
is
the
proper
seat
of
mildness
He
that
beleeveth
for
the
pardon
of
his
offences
,
is
sensible
of
his
own
wants
and
the
riches
of
Gods
grace
,
which
causeth
self-deniall
,
and
enflames
the
heart
with
love
,
whence
issueth
gentleness
.
When
Steven
saw
Christ
sitting
at
the
right
hand
of
God
in
Heaven
,
and
was
assured
that
he
had
saved
him
from
his
sinnes
,
and
that
he
should
forth-with
go
unto
him
,
he
could
kneel
down
,
and
with
all
meekness
pray
for
his
most
bitter
enemies
,
that
in
rage
and
fury
were
moved
to
take
away
his
life
:
neither
were
they
so
mad
against
him
to
do
him
hurt
,
as
he
was
earnest
with
God
for
them
to
procure
their
good
.
Gal
5.22.23
.
Luk
.
1.13
.
6.
Meekness
is
a
supernaturall
grace
of
the
Spirit
,
which
is
given
to
them
that
ask
it
by
earnest
and
faithfull
prayer
.
What
the
Apostle
saith
of
wisdome
is
true
of
meekness
;
If
any
man
lack
meekness
,
let
him
ask
it
of
God
,
who
giveth
liberally
to
all
,
and
reproacheth
no
man
,
and
it
shall
be
given
him
.
Q
What
are
the
severall
kinds
of
inordinate
Mildness
?
A.
1.
There
is
a
devillish
Mildness
,
when
men
are
mild
and
favourable
to
them
that
transgress
the
Commandements
,
but
fierce
and
outragious
against
true
godliness
.
To
which
head
may
be
referred
,
the
lenity
that
is
shewed
to
scuh
as
be
notoriously
prophane
,
when
the
infirmities
of
the
godly
be
pursued
with
all
bitterness
and
rigour
.
For
in
this
case
godliness
is
persecuted
,
not
sinne
.
2.
Dissolute
lenity
or
stupidity
,
when
men
are
stirred
with
nothing
that
befalleth
,
cometh
under
the
name
of
mildness
.
This
issueth
from
want
of
zeal
and
Christian
feeling
,
whose
effects
appear
not
so
much
in
committing
any
thing
against
honesty
and
right
,
as
in
omitting
or
forsaking
the
offices
which
concern
men
in
their
places
.
1
Sam
2
23
,
24.
Prov.
10
●8
.
Jam
.
5.9
.
Herein
Eli
offended
.
3.
Hypocriticall
mildness
,
when
men
pretend
peace
and
quietness
,
but
plot
and
meditate
revenge
,
as
Absolom
did
against
his
hrother
Ammon
.
He
that
hideth
hatred
with
lying
lips
,
and
he
that
uttereth
a
slander
is
a
fool
.
4.
Carnall
sottishness
,
when
men
are
cool
and
remiss
in
whatsoever
concerns
the
glory
and
worship
of
God
,
but
hot
and
fiery
in
that
which
toucheth
their
state
or
name
,
is
abusively
called
mildness
,
but
more
truly
irreligiousness
.
Matters
of
wrong
or
injury
are
hardly
digested
:
but
abuses
committed
against
God
are
swallowed
with
ease
.
Act.
18.17
.
Gallio
cares
for
none
of
these
things
.
5.
Partiall
mildness
,
when
men
are
calm
in
some
things
not
directly
cross
to
their
projects
or
inclinations
,
but
hot
and
fiery
in
others
of
no
greater
consequence
;
or
gentle
and
quiet
in
some
presence
,
for
fear
or
desire
of
praise
,
but
ragaing
mad
with
them
that
be
under
their
government
;
is
the
fruit
of
naturall
corrupt
disposition
,
not
of
lively
faith
.
6.
Superficiall
or
sleighty
mildness
,
which
doth
not
hold
out
in
weighty
and
great
occasions
,
is
the
fruit
of
a
temporary
,
ill-rooted
faith
.
This
therefore
is
to
be
corrected
and
better
ordered
.
Q
Should
I
so
abase
my self
,
as
to
yeeld
in
such
or
such
things
?
A.
Nay
,
why
should
we
be
so
base
minded
,
as
to
yeeld
unto
the
divel
?
for
whosoever
giveth
place
unto
anger
and
wrath
,
giveth
place
unto
the
divel
.
Eph.
4.
●6
,
27.
Christ
is
the
Prince
of
peace
,
whose
subjects
after
the
example
of
their
Lord
and
Master
,
must
be
lowly
and
live
peaceably
.
It
is
for
doggs
and
swine
to
bark
and
bite
one
another
:
but
for
Sheep
or
Lambs
to
rent
and
tear
each
other
,
all
men
would
wonder
at
it
.
If
then
we
profess
that
Christ
is
our
Shepheard
,
and
we
his
sheep
,
how
can
we
with
any
honesty
look
him
in
the
face
,
when
we
so
farre
differ
from
the
nature
and
properties
of
his
sheep
in
eating
up
our
own
hearts
with
griefs
,
and
ministring
continuall
vexation
unto
others
.
2.
If
we
esteem
it
baseness
to
yeeld
unto
our
brother
,
we
must
know
it
is
rebellion
to
strive
against
God
,
who
is
our
most
absolute
Sovereign
,
able
to
save
or
destroy
.
But
if
we
give
place
to
wrath
,
we
fight
against
God
,
who
is
the
principall
author
of
our
sufferings
,
man
being
the
instrument
by
which
he
worketh
.
Q.
I
have
been
pr●voked
many
waies
?
A.
Who
can
provoke
a
Sheep
to
bark
or
bite
?
1
Cor
.
13.5
.
True
Christian
love
is
not
provoked
:
so
that
it
is
not
the
provocation
without
,
but
want
of
true
love
within
and
abundance
of
self-love
that
causeth
passion
:
Our
own
disstempered
lusts
are
the
cause
of
all
contention
and
strife
.
Christ
Jesus
had
as
great
wrongs
as
ever
man
in
this
world
had
,
yet
was
he
never
in
any
passion
or
distemper
:
And
why
?
because
he
was
quite
void
of
all
carnall
affections
.
Before
his
conversion
Paul
was
very
boisterous
and
full
of
rage
,
but
after
that
he
had
spent
the
heat
of
his
anger
upon
his
own
great
sinnes
,
he
that
had
been
very
froward
,
became
very
meek
,
and
was
able
with
patience
to
undergo
imprisonment
,
whipping
,
stoning
,
reviling
,
with
any
the
like
indignities
.
We
never
hear
this
from
him
,
What
?
shall
I
bear
this
?
a
man
of
my
education
,
of
my
learning
,
of
my
gifts
?
No
,
no
,
these
thoughts
were
farre
from
Paul
:
he
was
content
to
suffer
any
thing
,
yea
,
to
lay
down
his
life
for
the
Name
of
the
Lord
Jesus
,
and
that
because
his
lusts
were
subdued
,
and
the
venome
thereof
removed
.
Q.
Have
I
not
cause
to
be
offended
,
just
reason
to
be
moved
?
A.
What
sound
reason
can
there
be
against
Gods
reason
,
who
saith
,
Revenge
not
,
for
vengeance
is
mine
,
I
will
repay
.
It
is
his
Office
which
he
hath
appropriated
unto
himself
,
and
they
are
intruders
,
yea
,
tra●tours
that
will
go
about
to
thrust
God
out
of
his
Judgment
Seate
.
And
therefore
let
not
the
Divel
delude
us
with
this
conceit
,
that
we
have
reason
for
our
bitter
thoughts
or
secret
grutchings
:
for
the
best
that
can
be
said
for
it
,
is
this
,
that
it
is
beastly
and
fleshly
reason
,
such
as
the
Lord
esteemeth
folly
and
frensie
,
and
enmity
against
his
Majesty
,
which
will
bring
with
it
death
and
destruction
of
body
and
soul
,
if
we
yeeld
unto
it
,
and
be
led
by
it
.
All
sound
reason
teacheth
us
quietly
to
submit
our selves
to
the
providence
of
God
,
whose
hand
must
be
acknowledged
in
every
thing
that
hapneth
unto
us
.
A.
Should
not
a
man
be
angry
at
sinne
?
A.
Sinne
is
the
proper
object
of
just
and
lawfull
anger
:
but
many
times
this
excuse
is
made
to
cover
and
hide
the
deformity
of
unjust
and
carnall
anger
.
Let
us
examine
the
matter
a
little
First
,
Do
you
hate
your
own
sins
?
Have
they
caused
you
as
often
to
break
your
sleep
▪
as
the
injuries
of
others
?
Are
you
as
much
displeased
with
your selves
for
offences
committed
against
God
or
man
,
as
with
your
neighbour
,
wife
or
child
,
for
the
supposed
wrong
he
hath
done
unto
you
?
To
pre●end
grief
for
anothers
sinne
,
when
you
have
little
or
none
for
your
own
,
is
nothing
else
but
plain
dissimulation
.
Secondly
,
such
as
grieve
for
the
faults
of
others
,
and
are
desirous
to
reform
them
,
will
use
a
good
and
discreet
order
in
dealing
with
the
parties
,
observing
all
circumstances
for
that
end
.
As
namely
,
the
circumstance
of
time
,
that
they
will
not
presently
upon
the
committing
of
the
offence
fly
in
their
faces
in
the
view
of
all
the
standers
by
,
seeking
to
disgrace
them
to
the
utmost
,
but
will
waite
the
fittest
opportunity
,
when
with
most
benefit
and
least
blemish
to
the
party
,
they
may
cure
him
of
his
corruption
.
Then
as
every
sinne
is
greater
,
so
they
will
be
more
incensed
against
it
.
And
herein
doth
the
sinne
of
many
appear
,
that
they
will
be
more
moved
at
some
small
offence
,
wherein
they
themselves
are
touched
,
then
at
a
farre
greater
matter
,
that
nothing
concernes
their
credit
and
commodity
,
though
it
do
never
so
much
concerne
Gods
glory
.
Thirdly
,
If
any
be
displeased
at
sinne
,
he
will
use
all
good
means
for
the
healing
thereof
:
he
will
reprove
and
admonish
,
and
exhort
,
and
all
from
a
loving
and
mercifull
heart
,
yea
,
he
will
joyn
unto
these
hearty
prayer
for
a
blessing
upon
his
endeavours
.
This
we
see
in
Moses
:
he
was
very
angry
against
the
sinne
of
the
Israelites
in
making
the
golden
Calf
,
and
shewed
his
just
anger
in
executing
judgment
upon
the
ring-leaders
in
that
hanious
offence
:
but
withall
we
must
note
that
he
was
never
more
fervent
in
prayer
for
them
,
Exo
.
32.11
.
then
at
that
time
.
Those
therefore
that
are
so
far
moved
,
that
they
cannot
speak
unto
the
offenders
in
giving
them
good
and
loving
advice
,
nor
speak
for
them
unto
God
in
putting
up
hearty
and
earnest
requests
,
such
may
be
assured
that
their
anger
is
not
the
zeal
of
the
spirit
,
but
the
heat
of
the
flesh
,
which
they
can
have
no
comfort
in
,
but
must
be
humbled
for
it
.
The
End
of
the
Third
Book
.
THE
FOURTH
BOOK
,
-
I.
Of
the
Spiritual
Combate
.
-
II
.
Of
the
Government
of
the
Tongue
.
CHAP.
I.
From
whence
the
Spiritual
Combate
proceedeth
.
What
we
are
to
understand
by
the
flesh
,
and
what
by
the
Spirit
.
How
these
two
can
be
said
to
fight
together
.
The
Properties
of
these
enemies
.
Reasons
to
shew
that
the
flesh
is
a
most
dangerous
enemy
,
with
sundry
Encouragements
to
undertake
this
Combate
.
Question
:
THe
Saints
of
God
that
are
sanctified
in
every
part
,
are
sanctified
but
in
part
,
and
not
able
to
exercise
their
mind
,
will
and
affections
as
they
ought
:
let
us
therefore
consider
the
fruit
of
their
imperfection
in
grace
,
and
what
followeth
thereupon
?
A.
From
this
,
that
every
Child
of
God
is
truly
renewed
,
not
perfectly
sanctified
,
followeth
that
Spiritual
Combate
or
Warfare
between
the
flesh
and
Spirit
,
which
only
the
regenerate
,
and
every
regenerate
man
feels
in
himself
more
or
less
,
according
to
the
measure
of
grace
received
,
and
care
to
exercise
himself
in
all
things
according
to
the
Word
of
God
.
The
enemies
which
thus
fight
with
one
another
are
the
flesh
and
the
Spirit
,
with
an
innumerable
Army
of
their
motions
and
lusts
:
Both
which
with
all
their
forces
dwell
in
every
true
Christian
,
making
mutuall
opposition
,
the
one
nilling
what
the
other
willeth
,
and
hindering
and
destroying
what
the
other
furthereth
and
advanceth
.
This
plainly
appeareth
by
the
Scriptures
,
which
both
discover
this
hostile
dissention
and
contrary
faction
in
the
same
man
,
Ioh
.
3.6
.
Gal
.
5.17
.
1
Pet
.
2.11
.
and
opposition
and
conflict
which
ariseth
from
their
enmity
and
cohabitation
;
their
naturall
division
and
locall
union
.
Q.
What
are
we
to
understand
by
the
flesh
?
A.
To
omit
many
acceptations
of
it
not
pertinent
to
this
purpose
:
First
,
It
is
taken
for
all
mankind
;
In
which
sense
it
is
said
,
Gen.
6
12.
Isa
.
40.6
.
Ioel
2.28
.
Psal
.
145.21
.
Psal
.
78.39
.
that
all
flesh
had
corrupted
his
way
upon
the
earth
;
that
all
flesh
is
grass
,
that
is
,
all
mankind
is
frail
and
momentain
;
that
God
would
poure
his
Spirit
upon
all
flesh
,
that
is
,
upon
all
men
of
all
sorts
and
conditions
:
who
are
so
called
in
respect
of
their
frailty
.
And
in
the
same
sense
,
or
much
like
it
is
taken
for
the
whole
man
,
consisting
of
soul
and
body
.
Ioh
.
1.14
.
1
Pet
.
3.18
.
Eph
6.12
.
●sal
.
56.4
.
Thus
it
is
said
,
The
word
became
flesh
,
that
is
,
did
assume
our
humane
nature
;
Christ
was
put
to
death
concerning
the
flesh
,
that
is
,
his
humane
nature
,
his
body
being
severed
from
his
soul
;
We
wrestle
not
with
flesh
and
blood
,
that
is
,
only
or
principally
with
men
;
The
Psalmist
having
said
,
that
he
would
not
fear
what
flesh
could
do
unto
him
;
expoundeth
himself
in
the
verses
following
,
I
will
not
be
afraid
what
man
can
do
unto
me
.
vers
.
11.
Rom
.
2.
●8
.
2
Cor
.
.1
.
Psal
.
79.2
.
Secondly
,
It
is
taken
for
the
body
of
man
alone
consisting
of
many
members
.
Cleanse
your selves
from
all
filthiness
of
the
flesh
,
and
of
our
spirit
;
that
is
,
body
and
soul
.
The
flesh
of
thy
Saints
have
they
given
to
the
beasts
of
the
field
,
that
is
,
the
dead
bodies
of
thy
servants
.
To
live
in
the
flesh
,
is
to
live
in
the
body
.
Phil
.
1.24
.
1
Pet
.
4.2
.
The
signification
is
somewhat
more
restrained
in
that
of
our
Saviour
;
Luk
.
24.39
.
Handle
me
,
and
see
me
,
for
a
Spirit
hath
not
flesh
and
bones
,
as
ye
see
me
have
.
Thirdly
,
This
word
signifieth
the
whole
nature
of
man
,
as
it
is
born
in
corruption
,
and
polluted
with
sinne
.
Gen.
6
3.
Ioh
.
3.6
.
My
Spirit
shall
no
longer
contend
with
man
,
for
he
is
flesh
;
that
is
,
corrupt
,
walking
after
his
lusts
;
That
which
is
born
of
the
flesh
,
is
flesh
;
that
is
,
if
the
Parents
be
defiled
with
sinne
,
then
needs
must
the
children
be
polluted
with
their
corruption
;
Rom
.
8.8
.
They
who
are
in
the
flesh
,
(
that
is
,
remain
in
that
corrupt
and
sinfull
condition
in
which
they
were
born
)
cannot
please
God
.
Fourthly
,
It
is
taken
for
that
quality
of
corruption
,
frailty
and
infirmity
of
the
humane
nature
,
which
is
not
sinne
,
but
rather
the
effect
and
punishment
which
attendeth
and
waiteth
upon
it
.
Psal
.
78.39
.
Ier
.
17.5
.
1
Cor
.
15.50
.
He
remembred
that
they
were
but
flesh
,
that
is
,
weak
and
frail
;
Cursed
is
he
that
maketh
flesh
his
arm
,
that
is
,
who
placeth
his
strength
and
safety
in
weak
and
vain
man
.
Flesh
and
blood
cannot
inherit
the
Kingdom
of
God
;
and
what
this
flesh
and
blood
is
,
he
expoundeth
in
the
next
words
,
neither
doth
corruption
inherit
incoruption
.
●
Cor
.
10.2
,
3
,
4.
Thus
the
Apostle
saith
,
that
though
he
walked
in
the
flesh
,
yet
he
did
not
warre
after
the
flesh
,
not
with
weak
and
carnall
,
but
with
strong
and
mighty
weapons
,
which
were
able
to
cast
down
all
that
opposed
against
them
;
And
in
this
sense
may
that
speech
of
our
Saviour
be
understood
,
Mat
.
26.41
.
The
Spirit
indeed
is
willing
,
but
the
flesh
is
weak
.
Fifthly
,
The
flesh
is
taken
for
the
whole
corruption
of
nature
,
or
for
that
Original
sinne
,
whereby
the
whole
nature
of
man
,
with
all
the
faculties
and
powers
of
his
soul
,
are
defiled
.
In
which
sense
it
noteth
that
mass
of
corruption
and
sinke
of
filthiness
which
dwelleth
in
all
men
till
they
be
renewed
by
grace
;
or
those
reliques
and
remainders
of
sinne
which
abide
still
in
the
regenerate
.
In
the
former
signification
we
are
to
understand
all
those
places
where
unregenerate
and
wicked
men
are
called
flesh
;
Ioh
.
3.6
.
Rom
7.5
.
Rom
.
8.8
.
as
where
the
Apostle
saith
,
that
when
we
were
in
the
flesh
,
the
motions
of
sinne
which
were
by
the
Law
did
work
in
our
members
,
to
bring
forth
fruit
unto
death
.
In
the
latter
we
are
to
understand
it
,
when
it
is
applied
unto
the
faithfull
,
who
are
but
in
part
regenerate
,
to
signifie
the
vitious
quality
of
sinne
,
which
still
abideth
and
remaineth
in
them
unmortified
and
unsubdued
.
So
the
Apostle
would
have
the
incestuous
person
delivered
to
Satan
,
1
Cor
.
5.5
.
for
the
destruction
of
the
flesh
,
that
the
Spirit
might
be
saved
in
the
day
of
the
Lord
Jesus
.
But
most
plain
and
distinct
is
that
of
the
same
Apostle
to
this
purpose
.
Gal
.
5.15
.
The
flesh
lusteth
against
the
Spirit
.
Q.
By
what
Reasons
may
it
be
shewed
,
that
the
body
or
sensitive
faculties
are
not
meant
by
the
flesh
?
A.
First
,
In
the
whole
course
and
current
of
the
Scriptures
we
may
observe
,
that
there
is
much
more
spoken
of
the
sinfull
corruption
of
the
soul
,
then
of
the
body
,
and
in
the
soul
,
not
only
of
the
inferiour
,
sensitive
and
animall
faculties
,
but
also
of
the
superiour
and
intellectuall
,
as
of
the
corruption
and
depravation
of
the
mind
,
2
Cor
.
7.1
.
understanding
,
reason
,
wisdom
and
will
.
Having
therefore
(
saith
the
Apostle
)
these
promises
,
let
us
cleanse
our selves
from
all
filthiness
of
the
flesh
and
spirit
:
Where
he
necessarily
implieth
,
that
both
in
himself
,
and
in
those
beloved
Saints
to
whom
he
writeth
,
there
was
remaining
corruption
and
filthiness
of
nature
,
which
was
to
be
purged
away
,
not
only
in
the
body
which
is
here
signified
by
the
flesh
,
but
also
in
the
soul
,
Rom
.
8.7
.
Eph.
2.3
.
Tit
.
1.15
.
which
is
here
understood
by
the
Spirit
:
Unto
the
pure
all
things
are
pure
,
but
unto
them
that
are
defiled
and
unbelieving
is
nothing
pure
,
but
even
their
mind
and
conscience
is
defiled
.
And
this
is
taught
in
those
Exhortations
,
Rom
.
12.1
.
Eph.
4.23
.
wherein
we
are
called
upon
to
labor
after
the
renovation
of
the
mind
:
for
it
implies
that
not
only
the
body
and
sensitive
faculties
are
naturally
corrupted
,
but
also
the
mind
the
chief
part
of
man
,
and
hereof
the
spirit
,
that
is
,
the
prime
vigour
,
and
chief
faculty
of
the
mind
.
Eph.
1.17
,
18.
1
Thes
.
5.23
.
Eph
4.18
.
And
when
the
Apostle
prayeth
unto
God
that
the
minds
of
the
faithfull
might
be
renewed
,
Doth
he
not
intimate
that
they
were
by
nature
blind
,
ignorant
,
corrupt
and
filthy
?
2.
The
names
,
acts
and
sinnes
which
are
attributed
to
the
flesh
,
shew
plainly
that
the
corruption
of
soul
is
meant
.
It
is
called
the
old
Adam
,
and
the
old
man
;
it
is
called
sinne
,
which
hath
not
its
seate
in
the
body
,
but
in
the
soul
;
Ezek
.
18.4
.
Heb
.
12.1
.
Gal
.
5.17
.
It
is
called
the
sinning
sinne
,
the
sinne
that
easily
besetteth
us
,
the
Law
of
sinne
and
death
.
It
is
said
to
covet
,
desire
,
or
lust
:
And
the
fruits
of
the
flesh
,
are
not
only
adultery
,
uncleanness
,
murthers
,
drunkenness
and
such
like
;
but
foolishness
,
1
Cor
.
2.14
.
Ier
.
17.10
.
Gen.
6.5
.
Gal
.
5.19
,
20.
2
Cor
.
3.5
.
doubting
,
infidelity
,
perverseness
,
idolatry
,
witch-craft
,
heresie
,
and
evil
cogitations
,
which
are
sinnes
of
the
soul
and
mind
,
and
not
properly
and
immediately
of
the
body
.
3.
The
flesh
and
the
Spirit
are
contrary
one
to
the
other
,
and
like
mortall
enemies
in
hostile
manner
they
fight
together
,
seeking
one
anothers
ruine
and
destruction
;
but
such
enmity
is
not
between
the
soul
and
body
,
for
then
they
would
seek
one
anothers
overthrow
,
whereas
contrariwise
they
mutually
love
and
cherish
the
one
the
other
,
Eph.
5.28
,
29.
and
are
much
grieved
when
they
must
part
asunder
.
4.
The
soul
chiefly
sinneth
,
and
in
it
the
mind
and
will
.
It
is
the
Divels
forge
,
wherein
he
first
hammereth
and
fashioneth
his
sinfull
temptations
;
It
is
the
spring-head
from
which
all
the
streames
of
sinne
do
runne
and
flow
,
and
therefore
the
Divel
first
poysoneth
it
The
mind
first
conceiveth
mischief
,
or
entertaineth
the
temptation
,
then
the
judgment
alloweth
it
,
if
not
simply
,
yet
in
respect
of
some
circumstance
,
and
so
then
the
will
chooseth
,
and
the
heart
affecteth
it
.
So
that
if
the
mind
were
bound
to
the
good
behaviour
,
and
either
would
not
think
on
wickedness
,
or
at
least
would
vilifie
or
contemn
it
,
our
peace
with
God
,
and
our
own
consciences
would
be
kept
,
Rom
.
3.11
,
12.
Eph.
6.12
.
Col.
1.13
.
1
Pet
.
1.
●4
.
Rom
.
13.14
.
and
we
should
have
no
sinfull
seditions
,
and
tumultuous
uproares
in
the
inferiour
parts
and
members
.
The
body
is
but
the
servant
of
the
soul
in
acting
sinne
,
which
can
or
dare
do
nothing
but
by
the
Masters
appointment
.
Yea
,
so
farre
is
it
off
that
our
bodies
should
be
chiefly
corrupted
,
and
the
principall
authours
of
sinne
,
that
if
we
speak
properly
the
soul
only
sinneth
,
Bell
.
de
am
.
grat
.
lib
.
5.
cap
.
10.
&
15.
and
the
corruption
of
the
soul
alone
is
sinfull
,
and
as
for
the
corruption
of
the
body
,
it
is
rather
the
punishment
of
sinne
then
sinne
it self
.
Lastly
,
Even
the
faithfull
and
regenerate
are
tempted
,
not
only
to
sinnes
wherewith
the
inferiour
faculties
of
the
soul
are
delighted
,
as
lust
,
wantonness
,
intemperance
,
and
the
like
,
but
also
unto
such
sinnes
as
properly
belong
to
the
understanding
and
will
,
as
errors
,
heresies
,
infidelity
,
doubting
of
Gods
mercy
,
truth
,
providence
,
security
,
impenitency
and
hardness
of
heart
.
Now
of
what
are
they
thus
tempted
,
but
as
the
Apostle
telleth
us
,
of
their
own
concupiscence
?
And
therefore
this
concupiscence
extendeth
as
well
to
the
superiour
,
as
the
inferiour
faculties
of
the
soul
.
Yea
,
not
only
are
they
tempted
,
but
often
foyled
by
yeelding
to
the
tentation
;
of
which
we
need
no
other
proof
,
but
that
experience
which
every
Christian
may
have
in
himself
,
if
without
partiality
he
will
examine
his
own
conscience
.
And
though
the
actions
of
eating
,
drinking
,
lusting
,
and
committing
uncleanness
,
are
immediately
from
the
sensuall
concupiscence
,
yet
the
corruption
and
sinfulness
of
these
actions
,
is
from
the
mind
and
reason
.
Either
because
it
bridleth
not
the
appetite
,
or
pricketh
it
forward
to
excess
,
because
it
taketh
delight
in
these
voluptuous
pleasures
;
for
not
the
body
it self
,
but
the
soul
by
the
body
taketh
pleasure
in
eating
,
drinking
,
&c.
Q.
What
are
we
to
understand
by
the
Spirit
in
this
matter
?
A.
The
word
Spirit
is
diversly
taken
in
the
Scriptures
.
First
,
For
all
spiritual
and
incorporeal
substances
,
Ioh
.
4.24
.
Ioh
.
6.63
.
1
Ioh
.
5
6
,
7.
Eccl.
12.7
.
Act
7.59
.
2
Cor
.
●
.
1
.
Psal
.
31.5
.
1
Thes
.
5.22
.
1
Cor
.
2.11
.
Rom
.
12.2
.
Luk
.
1
47.
and
sometimes
more
specially
for
some
one
of
them
.
Secondly
,
It
signifies
the
soul
of
man
,
even
as
the
flesh
is
taken
for
the
body
;
but
these
are
not
opposites
and
enemies
but
dear
friends
,
who
so
intirely
love
,
that
they
sear
nothing
more
then
to
be
separated
and
to
part
company
.
Thirdly
,
It
is
taken
for
that
chief
and
excellent
intellectual
faculty
of
the
soul
,
called
the
mind
,
and
particularly
for
reason
and
understanding
;
but
neither
can
it
here
be
taken
in
this
sense
;
because
this
spirit
it self
is
corrupt
and
sensual
,
and
this
natural
reason
and
wisdom
is
enmity
against
God
,
and
against
this
Spirit
,
which
opposeth
and
fighteth
against
it
,
as
against
his
chiefest
enemy
.
Fourthly
,
It
signifieth
the
vigour
and
efficacy
of
the
understanding
:
as
where
the
Apostle
exhorteth
the
Ephesians
,
Eph
4.22
.
Luk
.
1.15
.
Gal
3.2
.
Act.
2.18
.
to
be
renewed
in
the
spirit
of
their
mind
.
Fifthly
,
By
the
Spirit
,
we
understand
the
gifts
and
graces
of
the
Spirit
,
as
faith
,
love
,
hope
,
joy
,
and
the
rest
;
which
being
fruits
of
the
Spirit
,
do
stand
in
opposition
to
the
lusts
of
the
flesh
,
and
in
some
sort
do
fight
against
them
,
they
being
contrary
the
one
to
the
other
.
Lastly
,
The
Spirit
signifieth
a
new
quality
of
holiness
,
created
and
wrought
in
us
by
the
Spirit
of
God
,
whereby
all
the
powers
and
faculties
of
the
soul
are
renewed
according
to
the
Image
of
God
,
in
wisdom
,
holiness
and
righteousness
,
which
continually
fighteth
against
the
flesh
with
the
lusts
thereof
.
In
this
sense
we
are
to
understand
it
in
this
matter
.
And
this
is
the
other
Champion
in
this
Spiritual
Combate
,
which
is
described
unto
us
in
the
Scriptures
by
divers
names
.
Io●
.
3.6
.
Rom
.
7.6
.
Eph
4.22
.
Col.
3.10
.
Gal
.
6.1
.
Ioh
.
3.3
.
1
Pet
.
1.23
.
Gal
6.15
.
2
Cor
.
5.17
.
Rom
.
8.2
.
It
is
called
the
Spirit
,
the
new
man
,
the
Spiritual
man
,
the
regenerate
man
,
a
new
creature
,
the
Law
of
the
Spirit
of
Life
.
Q.
How
can
those
twain
,
the
flesh
and
the
Spirit
fight
together
,
being
two
meer
qualities
?
A.
1.
We
must
know
,
that
they
are
not
severed
asunder
,
as
though
the
flesh
were
placed
in
one
part
of
the
soul
,
and
the
Spirit
in
another
;
but
they
are
joyned
and
mingled
together
in
all
the
faculties
of
the
soul
.
The
mind
or
understanding
part
,
is
not
one
part
flesh
,
and
another
Spirit
;
but
the
whole
mind
is
flesh
,
and
the
whole
mind
is
Spirit
,
partly
one
,
and
partly
the
other
.
The
whole
will
is
partly
flesh
,
and
partly
Spirit
;
the
flesh
and
the
Spirit
,
that
is
,
grace
and
corruption
not
severed
in
place
,
but
in
nature
and
reason
to
be
distinguished
.
As
the
ayr
in
the
dawning
of
the
day
,
is
not
wholly
light
or
wholly
dark
,
as
at
midnight
and
at
noon-day
;
neither
is
it
in
one
part
light
,
in
another
part
dark
:
but
the
whole
ayr
is
partly
light
and
partly
drak
throughout
.
In
a
Vessel
of
luke-warme
water
,
the
water
it self
is
not
only
hot
or
only
cold
;
or
in
one
part
hot
,
and
in
another
part
cold
:
but
heat
and
cold
are
mixt
togerher
in
every
part
of
the
water
:
So
is
the
flesh
and
the
Spirit
mingled
together
in
the
soul
of
man
;
and
this
is
the
cause
why
these
two
contrary
qualities
fight
together
.
2.
We
are
not
so
to
understand
it
,
as
though
this
Combate
were
only
maintained
by
bare
and
naked
qualities
of
renewed
purity
,
and
old
corruption
,
but
that
they
are
also
backed
and
upheld
by
those
Spirits
which
are
the
causes
and
authours
of
them
;
namely
,
the
holy
Spirit
of
God
,
and
the
impure
and
wicked
Spirit
Satan
,
the
authour
of
al
sinne
and
wickedness
.
For
whilst
men
remain
in
the
state
of
infidelity
,
the
strong
man
Satan
keepeth
possession
and
dwelleth
in
them
,
though
not
after
a
gross
and
sensible
manner
,
yet
invisibly
and
spiritually
,
ruling
and
reigning
in
them
.
In
which
his
regiment
and
government
,
he
imployeth
the
flesh
and
our
carnal
concupiscence
as
his
Deputy
and
chief
Instrument
,
to
lead
sinfull
men
into
all
wickedness
,
the
which
he
continually
strengtheneth
,
enrageth
,
animateth
unto
all
evil
.
But
when
a
stronger
then
he
cometh
,
even
the
good
Spirit
of
God
,
he
casteth
him
out
,
and
taking
possession
,
dwelleth
,
reigneth
,
and
ruleth
in
our
souls
and
bodies
,
creating
in
us
that
quality
of
holiness
,
and
righteousness
called
the
Spirit
,
which
he
substituteth
a●
his
Vicegerent
and
chief
Deputy
in
the
regenerate
man
.
Nor
doth
the
Spirit
of
God
leave
the
spiritual
man
to
himself
,
but
continually
sendeth
unto
him
fresh
aides
of
renewed
graces
whereby
he
is
enabled
to
overcome
.
Q.
What
is
the
Property
of
these
Enemies
?
A.
They
are
irreconcilable
,
and
can
never
be
accorded
,
till
the
one
or
the
other
be
utterly
subdued
;
yea
,
till
the
flesh
be
abolished
,
for
the
Spirit
cannot
be
overcome
.
But
though
the
flesh
cannot
prevaile
against
the
Spirit
,
yet
we
are
to
know
,
that
it
is
not
an
enemy
to
be
contemned
,
but
exceeding
pernicious
and
dangerous
,
the
mightiest
and
chiefest
Captain
under
the
Prince
of
darkness
,
without
whose
help
he
could
do
little
.
For
though
he
should
assault
us
with
a
huge
Army
of
his
temptations
,
and
have
his
strength
re-enforceed
,
and
even
twice
doubled
with
the
aides
of
all
worldly
enemies
,
yet
they
could
do
nothing
if
we
did
not
yeeld
unto
their
assaults
,
or
the
inbred
enemy
did
not
betray
us
into
their
hands
.
This
is
apparent
in
the
example
of
our
Saviour
Christ
,
who
being
free
from
the
inward
corruption
of
the
flesh
,
was
not
at
all
endangered
with
the
outward
temptations
of
the
Divel
.
And
whereas
the
hellish
sparks
of
his
suggestions
fall
into
our
corrupt
hearts
(
as
it
were
)
into
tinder
or
gun-powder
,
by
which
they
are
nourished
and
much
increased
in
their
strength
and
violence
;
they
did
no
more
work
upon
our
blessed
Saviour
,
whose
pure
nature
was
no
jot
tainted
with
carnall
corruption
,
then
a
weak
Dart
that
lighteth
upon
an
impenetrable
Armour
,
or
a
small
spark
of
fire
that
should
fall
into
a
Sea
of
water
.
Needs
then
must
the
flesh
be
a
dangerous
enemy
,
seeing
all
danger
is
by
and
through
it
;
needs
must
it
above
all
be
most
pernicious
,
seeing
it
exposeth
unto
all
mischief
,
and
nothing
without
it
were
able
to
hurt
us
,
if
we
be
not
greatly
wanting
to
our selves
,
as
were
our
first
Parents
.
Q.
How
may
it
appear
that
the
flesh
is
a
most
dangerous
enemy
?
A.
1.
It
is
most
malicious
,
which
appears
in
divers
respects
.
First
,
That
it
is
wholly
evil
,
the
fountain
of
all
evil
,
the
poysonous
puddle
from
which
do
flow
the
stinking
waters
of
all
evils
.
And
this
our
Saviour
noteth
,
whereas
he
saith
,
That
which
cometh
out
of
the
man
,
defileth
him
.
Mark
.
7.18
:
So
the
Apostle
James
maketh
this
carnall
lust
the
Mother
,
as
the
Divel
is
the
Father
of
all
sin
and
wickedness
.
From
the
inward
concupiscence
of
the
heart
proceed
evil
thoughts
.
Jam
.
1.14
,
15.
And
so
farre
off
is
the
Law
of
God
from
stopping
this
flood
of
wickedness
,
that
it
swelleth
so
much
the
higher
,
and
the
opposition
of
Gods
will
taketh
occasion
of
greater
rebellion
,
breaking
down
all
the
bounds
and
banks
that
should
stay
and
keep
it
in
.
And
as
a
wild
beast
or
curst
ban-dog
groweth
more
fierce
and
enraged
when
they
ar●
r●sisted
,
or
when
they
are
curbed
in
and
tied
up
:
Rom
.
7.
So
this
savage
flesh
and
sinfull
corruption
takes
occasion
by
the
knowledge
of
the
Law
the
more
to
transgress
it
,
and
the
more
that
it
is
checked
and
restrained
,
the
more
violent
it
groweth
in
its
wicked
rage
.
Secondly
,
It
is
in
deadly
hatred
with
the
spiritual
man
,
continually
disturbeth
his
peace
,
undermineth
his
safety
,
and
is
still
plotting
his
ruine
and
destruction
.
Neither
is
it
possible
to
conceive
a
more
bitter
opposition
in
all
things
,
then
between
the
flesh
and
the
spirit
;
for
what
the
spirit
undertaketh
,
the
flesh
crosseth
,
what
that
furthereth
,
this
hindereth
,
and
at
all
times
and
upon
all
occasions
the
one
nilleth
,
what
the
other
willeth
.
In
which
respect
it
may
easily
be
said
that
these
two
cannot
reign
and
flourish
in
the
same
man
at
once
,
for
the
prosperity
of
the
one
,
is
the
ruine
of
the
other
,
the
kindling
of
fleshly
lusts
is
the
quenching
of
spiritual
,
the
nourishing
of
carnal
concupiscence
after
earthly
things
,
is
the
choaking
of
spiritual
concupiscence
after
that
which
is
divine
and
heavenly
.
Thirdly
,
The
flesh
is
most
tyrannous
if
it
get
dominion
:
for
it
subjecteth
us
unto
most
miserable
bondage
and
servitude
,
not
suffering
us
to
take
any
rest
night
nor
day
.
There
is
no
estate
so
vile
and
abject
as
the
state
of
a
bond-slave
;
nor
no
bondage
comparable
to
the
bondage
of
our
lusts
,
for
what
lust
commandeth
,
be
it
never
so
base
,
hurtful
,
dishonourable
,
(
as
sin
ever
is
)
it
must
be
done
.
If
unjust
anger
provoke
to
revenge
,
they
must
kill
and
slay
;
if
filthy
lust
impose
never
so
hard
a
task
,
they
must
undertake
it
,
though
it
directly
tend
to
the
dishonour
of
God
,
the
ruine
of
their
estates
,
the
staining
of
their
fame
,
the
hazard
of
their
lives
,
and
damnation
of
their
souls
.
If
covetousness
command
the
campassing
of
some
wealth
,
they
must
make
no
question
of
right
or
wrong
;
of
hurting
other
men
or
their
own
persons
.
If
ambition
would
have
them
to
aspire
to
preferment
,
they
must
not
stick
to
tread
all
under
foot
that
stand
in
the
way
,
they
must
lie
and
dissemble
,
swear
and
forswear
.
The
gally-slave
hath
some
rest
in
the
night
season
,
but
the
flesh
will
not
suffer
men
to
be
quiet
at
any
time
;
it
solliciteth
to
sin
continually
,
sleeping
and
waking
,
upon
all
occasions
,
in
all
companies
.
Nature
must
have
refreshing
,
sin
will
never
tire
.
But
what
is
the
wages
of
this
toylsome
life
?
None
,
Rom
.
8
8.
but
the
displeasure
and
curse
of
God
,
guilt
of
conscience
,
hardness
of
heart
,
and
destruction
of
soul
and
body
.
Dearely
beloved
,
I
beseech
you
as
strangers
and
pilgrims
abstein
from
fleshly
lusts
,
1
Pet
.
2.11
.
which
warre
against
the
soul
.
The
end
of
which
warre
is
not
only
to
get
the
victory
,
and
to
keep
us
in
subjection
,
but
to
cast
all
that
are
conquered
into
the
prison
of
hell
,
and
to
plunge
them
into
everlasting
condemnation
of
soul
and
body
.
When
we
were
in
the
flesh
,
the
motions
of
sin
which
were
by
the
Law
did
work
in
our
members
to
bring
forth
fruit
unto
death
.
Rom
.
7.5
.
Rom
.
8.6.13
.
Gal
.
6
8.
2
●et
.
2.10
.
Rom
.
6
12.
&
7.
●4
.
If
we
live
after
the
flesh
,
we
shall
die
.
2.
The
flesh
is
a
mighty
and
powerfull
enemy
:
for
in
the
unregenerate
it
reigneth
as
a
mighty
Monarch
or
cruel
Tyrant
,
in
the
little
world
of
man
,
holding
every
faculty
,
power
and
part
of
soul
and
body
in
subjection
;
from
whose
force
and
power
,
the
sonnes
of
men
are
not
able
by
any
outward
means
afforded
by
nature
,
or
offered
by
grace
,
to
free
themselves
:
Nay
,
they
neither
can
nor
dare
to
attempt
their
liberty
,
because
their
wils
are
no
less
captivated
,
then
their
other
parts
and
faculties
,
and
it
is
their
chief
delight
to
live
in
this
slavery
.
In
the
regenerate
it
is
exceeding
strong
,
though
not
so
puissant
as
in
them
that
remain
in
their
natural
corruption
.
For
it
maketh
warre
against
the
spirit
,
doth
often
foyl
and
overcome
the
godly
,
and
carry
them
captive
into
the
Law
of
sinne
.
When
the
godly
resolve
with
themselves
to
keep
the
Commandements
of
God
,
what
strong
and
manifold
resistance
do
they
find
from
the
flesh
!
3.
The
policy
of
the
flesh
is
more
pernicious
then
its
strength
.
Jer
.
17.9
.
The
heart
of
man
is
deceitfull
above
all
things
,
and
desperately
wicked
.
Howsoever
Satan
the
old
Serpent
in
respect
of
his
natural
abilities
and
long
experience
,
may
be
more
cunning
and
politike
in
himself
,
yet
his
deceit
is
not
so
great
in
abusing
and
wronging
us
,
as
is
the
deceit
of
our
own
flesh
.
For
this
being
a
part
of
our selves
,
it
is
of
the
privy
councill
of
our
thoughts
,
and
knowing
our
most
hidden
imaginations
,
and
secret
intentions
,
it
can
take
advantage
of
them
to
work
to
our
overthrow
.
Now
this
fraud
and
policy
of
the
flesh
,
Rom
.
7.11
.
is
most
pernicious
,
in
that
it
often
prevaileth
and
much
deceiveth
us
,
which
tendeth
unto
our
exceeding
hurt
,
even
utter
destruction
.
Moreover
the
danger
of
this
deceit
is
so
much
the
greater
,
because
it
is
so
subtill
and
secret
,
so
deep
and
disguised
,
that
it
can
hardly
be
discerned
and
found
out
.
Our
longest
line
cannot
sound
the
bottom
of
this
gulf
,
our
quickest
and
most
piercing
sight
cannot
discerne
the
multitude
and
strength
of
these
subtile
enemies
.
4.
The
flesh
is
a
domesticall
enemy
,
that
dwelleth
with
us
,
yea
in
us
;
it
keepeth
possession
in
the
strong
forts
and
castles
of
our
minds
and
wils
,
our
hearts
and
affections
,
where
our
chief
strength
and
treasure
lyeth
.
It
adhereth
and
inseparably
cleaveth
unto
us
,
as
being
a
part
,
and
the
greater
part
of
our selves
.
Whereby
the
dangerousness
of
this
enemy
appeareth
,
for
he
is
near
at
hand
,
that
we
can
have
no
leasure
and
opportunity
to
fit
and
prepare
our selves
for
the
conflict
,
before
his
approach
:
the
warre
he
maketh
is
domesticall
and
intestine
,
in
our
own
bowels
.
Nay
more
,
here
one
person
doth
not
fight
against
another
,
nor
the
body
against
the
soul
of
the
same
man
,
nor
yet
one
faculty
alone
against
another
of
a
different
nature
,
the
sensitive
against
the
reasonable
,
and
the
will
and
affections
against
the
judgment
and
conscience
;
but
also
the
self-same
faculties
against
themselves
,
reason
against
reason
,
will
against
will
,
the
same
affection
against
the
same
,
love
against
love
,
fear
against
fear
,
hope
against
hope
.
This
enemy
cleaving
unto
us
in
all
places
and
at
all
times
,
is
ready
to
watch
all
occasions
,
and
to
take
all
opportunities
of
doing
us
mischief
,
laying
traps
and
snares
for
us
in
all
our
enterprises
.
Do
we
undertake
the
performance
of
holy
and
religious
duties
?
Why
then
it
dogs
and
followes
us
to
the
exercises
,
and
distracts
us
with
wordly
cogitations
and
wandering
thoughts
,
and
oppresses
our
minds
with
dulness
,
drowsiness
and
carnal
weariness
.
Are
we
imployed
in
the
duties
of
our
callings
?
It
will
make
us
negligent
and
lazy
,
and
carry
us
away
with
carnal
pleasures
,
or
so
wholly
and
earnestly
intent
on
them
,
that
we
shall
spare
no
time
for
Gods
service
,
nor
for
the
enriching
of
our
soules
with
spiritual
treasure
.
Do
we
eat
and
drink
to
relieve
and
sustain
our
bodies
?
It
is
ready
to
make
our
Table
a
snare
,
turning
sufficiency
into
superfluity
,
and
necessary
food
into
excess
and
belly-chear
,
surfetting
and
drunkenness
.
Do
we
intend
to
refresh
our selves
with
honest
recreations
?
It
doth
attend
and
wait
on
us
,
moving
us
to
consume
a
great
part
of
our
time
in
them
,
which
should
be
allotted
to
better
exercises
,
and
even
spend
our
strength
and
spirits
in
the
immoderate
use
of
them
,
whereby
instead
of
being
refreshed
and
cheared
,
we
are
disabled
and
made
utterly
unfit
for
the
duties
of
Christianity
and
of
our
callings
,
and
are
so
wholly
taken
up
in
the
means
,
that
we
neglect
the
main
end
for
which
we
use
them
.
Yea
,
Do
we
after
our
labours
betake
our selves
to
our
rest
?
When
we
lock
our
Chamber
doors
,
we
cannot
shut
out
this
enemy
,
but
whether
we
will
or
no
,
it
will
be
our
bed-fellow
,
and
is
alwaies
ready
at
our
lying
down
to
distract
us
from
any
good
meditations
or
serious
examination
of
what
we
have
done
or
omitted
the
day
past
,
to
fill
our
minds
with
vain
dreams
and
wicked
imaginations
,
and
to
oppress
our
nature
instead
of
refreshing
it
,
whilst
we
give
our selves
to
too
much
drowsiness
.
5.
It
is
indefatigable
and
never
wearied
,
whereof
it
is
that
it
is
so
impudently
importunate
,
that
though
it
hath
many
repulses
yet
it
will
take
no
denial
,
though
in
the
conflict
it
be
often
beaten
back
and
put
to
flight
,
yet
it
will
never
quite
leave
the
field
:
but
unite
its
scattered
forces
,
and
receiving
new
aids
and
encouragements
from
the
divell
and
the
world
,
it
will
afresh
assault
us
and
renew
the
fight
;
herein
resembling
an
hunger-starved
Dog
who
will
by
no
means
leave
the
house
where
he
hath
often
been
relieved
;
but
no
sooner
is
beaten
out
of
one
door
,
then
he
re-entreth
into
another
.
Yea
,
oftentimes
the
more
these
fleshly
lusts
are
resisted
,
the
more
enraged
and
violent
for
the
time
they
grow
,
Psal
.
2.3
.
Rom
.
7.8
.
and
the
means
and
medicines
which
God
hath
appointed
to
cure
them
,
make
the
disease
but
the
more
desperate
.
6.
And
lastly
,
This
Combate
between
the
flesh
and
the
Spirit
,
is
fought
in
a
place
of
great
disadvantage
,
namely
,
this
world
,
where
the
worser
part
hath
many
friends
and
strong
aides
,
even
millions
of
wicked
men
,
and
whole
Legions
of
Divels
,
and
contrariwise
the
better
part
hath
few
friends
,
many
enemies
.
Q.
What
equality
is
there
between
these
two
Combaters
,
the
flesh
and
the
Spirit
?
A.
The
flesh
usually
is
more
in
measure
then
the
Spirit
.
The
flesh
is
like
the
mighty
Gyant
Goliah
,
and
the
Spirit
is
little
and
small
like
young
David
.
The
speech
which
is
used
of
some
Divines
,
that
the
regenerate
man
hath
but
the
reliques
of
sin
in
him
,
must
be
understood
warily
,
or
it
may
admit
an
untruth
:
for
the
measure
of
grace
it
can
be
but
small
in
respect
of
coruption
,
we
receive
but
the
first
fruits
of
the
Spirit
in
this
life
,
Rom
.
8.23
.
(
which
is
but
as
a
sheaf
or
two
in
comparison
of
the
whole
harvest
)
and
must
wait
for
the
accomplishment
of
our
redemption
till
the
life
to
come
.
None
can
come
to
be
tall
men
in
Christ
,
according
to
the
age
of
the
fulness
of
Christ
,
till
after
this
life
.
Q.
What
encouragements
have
we
then
to
undertake
this
Combate
?
A.
1.
The
power
and
efficacy
of
the
Spirit
is
such
,
that
it
is
able
to
prevail
ordinarily
against
the
flesh
.
For
the
flesh
receives
its
deadly
wound
at
the
first
instant
of
a
mans
conversion
,
and
continually
dieth
after
by
little
and
little
:
and
therefore
it
fights
but
as
a
maimed
souldier
.
But
the
Spirit
is
continually
confirmed
and
encreased
by
the
holy
Ghost
:
also
it
is
lively
and
stirring
,
and
the
vertue
of
it
is
like
musk
;
one
grain
whereof
will
give
a
stronger
smell
,
then
many
ounces
of
other
perfumes
.
Some
may
say
,
that
the
godly
man
doth
more
feele
the
flesh
then
the
Spirit
;
and
therefore
that
the
flesh
is
every
way
more
then
the
Spirit
.
We
may
answer
,
that
we
must
not
measure
our
estate
by
feeling
,
which
may
easily
deceive
us
.
A
man
shall
feele
a
paine
which
is
but
in
the
top
of
his
finger
more
sensibly
then
the
health
of
the
body
:
yet
the
health
of
the
whole
body
,
is
more
then
the
paine
of
a
finger
.
To
say
nothing
,
that
the
clear
sight
and
sense
of
corruption
,
is
not
attained
by
corruption
,
but
by
grace
.
In
the
state
of
corruption
,
by
the
light
of
nature
and
externall
instruction
,
we
may
discerne
many
things
to
be
out
of
order
:
but
the
poyson
of
corruption
and
depth
of
sinne
engraved
in
our
flesh
,
cannot
be
known
without
the
light
of
grace
.
2.
Our
grand
Captain
Jesus
Christ
hath
by
his
death
overcome
,
and
led
it
captive
upon
the
Cross
,
triumphing
gloriously
over
it
together
with
the
rest
of
our
spiritual
enemies
,
so
as
none
of
them
shall
be
able
to
hurt
us
.
Therefore
when
we
are
weak
and
tired
in
the
fight
,
let
us
fly
to
the
standard
and
fight
under
the
Shield
of
Christ
our
Saviour
,
who
is
so
mighty
and
omnipotent
that
he
is
able
to
vanquish
and
overcome
all
our
enemies
alone
,
Rom
.
7.23
.
only
he
would
have
us
to
fight
with
him
in
the
battell
,
that
so
we
might
accompany
him
in
his
glorious
Triumph
.
3.
We
fight
the
Lords
Battels
,
and
therefore
he
being
on
our
side
,
we
are
sure
,
(
if
we
will
but
fight
)
to
obtain
the
Victory
in
the
end
.
4.
Though
our
spiritual
part
be
but
the
first
fruits
,
yet
it
is
an
earnest
of
the
whole
Harvest
;
though
small
in
quantity
,
yet
of
greater
power
then
the
flesh
.
Greater
is
he
that
is
in
you
,
1
Joh
.
4.4
.
then
he
that
is
in
the
world
.
The
flesh
indeed
is
a
Gyant
in
bigness
and
strength
,
but
such
an
one
as
being
in
a
deadly
consumption
,
pineth
away
by
little
and
little
till
it
be
wholly
abolished
.
5.
We
have
a
wisedom
to
direct
us
in
this
fight
,
in
comparison
whereof
all
the
depth
and
craft
of
the
flesh
is
but
childish
folly
.
The
Lord
hath
given
us
his
Word
to
be
our
line
,
which
if
we
follow
,
we
shall
find
every
creek
and
corner
in
our
deceitfull
hearts
,
and
discover
by
its
light
all
their
subtilties
and
crafty
policies
,
and
prevent
and
disappoint
them
by
the
power
of
grace
.
6.
As
we
are
assured
of
Victory
if
we
will
fight
,
so
of
a
glorious
Crown
when
we
have
overcome
;
which
should
encourage
us
to
suffer
a
little
while
the
paines
of
this
spiritual
Warfare
.
When
we
are
weary
in
running
the
Christian
race
,
let
us
comfort
and
refresh
our selves
by
having
continually
in
our
eye
the
Goale
and
Garland
that
is
prepared
for
us
.
Heb
.
12.2
.
7.
Unless
we
fight
against
the
flesh
,
we
shall
be
led
captive
of
it
and
kept
in
bondage
:
nay
,
we
shall
utterly
perish
in
it
.
Joab
encourageth
his
Souldiers
to
fight
against
the
Syrians
thus
,
Be
of
good
courage
,
and
let
us
play
the
men
,
2
Sam
.
10.12
.
for
our
people
,
and
for
the
Cities
of
our
God
:
Much
greater
cause
hath
each
Christian
to
bid
battell
to
the
flesh
for
the
liberty
of
his
soul
,
and
eternal
salvation
.
If
we
fight
not
,
we
die
;
if
we
make
not
resistance
,
we
shall
go
into
captivity
;
if
we
be
at
one
with
the
flesh
,
we
are
at
enmity
with
God
;
if
we
spare
the
flesh
,
we
destroy
our
souls
.
But
if
we
would
prevaile
,
we
must
be
couragious
,
vigilant
,
circumspect
,
and
fervant
in
prayer
for
the
assistance
of
the
holy
Spirit
in
this
conflict
,
to
strengthen
us
in
the
Combate
,
and
to
renew
and
repair
our
wearied
,
fainting
and
decayed
graces
,
that
so
receiving
new
life
,
vigour
and
strength
from
him
,
we
may
thereby
be
enabled
to
hold
out
unto
the
end
.
8.
The
rage
of
the
flesh
when
we
deal
sharply
with
it
,
is
but
like
the
fury
of
an
enemy
,
who
hath
received
a
mortal
wound
,
which
if
for
the
present
he
be
resisted
,
the
blaze
of
his
choler
quickly
goeth
out
,
and
fainting
in
his
strength
,
he
will
fall
at
our
feet
.
It
is
but
like
the
reluctation
and
resistance
of
a
base-minded
slave
,
who
by
a
few
and
small
stripes
is
so
enraged
that
he
is
ready
to
catch
his
Master
by
the
throat
,
but
if
he
be
throughly
hampered
and
soundly
beaten
,
he
will
fall
down
at
his
feet
and
bear
what
stripes
he
pleaseth
to
give
him
without
resistance
.
And
therefore
let
us
make
this
use
of
the
rage
of
the
flesh
,
to
be
moved
thereby
to
unite
our
forces
,
and
redouble
our
blows
,
and
then
though
it
make
never
so
many
gallant
bravadoes
,
it
will
quickly
yeeld
,
and
we
shall
be
sure
of
an
happy
Victory
.
CHAP.
II
.
Concerning
the
Subject
of
this
Combate
,
in
whom
it
is
fought
;
And
how
the
flesh
and
the
Spirit
being
contrary
,
can
be
said
to
consist
in
the
same
Subject
.
What
this
Conflict
is
,
and
whether
it
be
in
all
the
regenerate
after
the
same
manner
.
The
Causes
thereof
,
with
the
manner
of
the
Fight
in
our
severall
faculties
and
parts
.
Question
:
WHat
is
the
Subject
of
this
Conflict
,
in
whom
it
is
fought
?
A.
The
Subject
of
this
Combate
are
such
persons
as
are
regenerate
,
and
the
faithfull
only
,
that
be
of
age
and
discretion
,
whilst
they
live
:
for
in
them
only
is
the
cause
of
this
Conflict
,
which
is
the
cohabitation
of
these
enemies
which
assault
and
resist
one
another
.
1.
They
that
are
perfectly
sanctified
feel
no
strife
;
as
there
can
be
no
such
Combate
in
the
glorified
Saints
,
because
they
are
perfectly
cleansed
from
sinne
,
and
have
no
reliques
of
the
flesh
,
or
sinfull
corruption
remaining
in
them
,
nor
in
Adam
in
the
state
of
innocency
being
perfectly
holy
.
If
it
be
objected
that
there
was
a
Conflict
in
our
Saviour
,
who
was
perfectly
holy
,
when
in
his
agony
he
prayed
to
have
the
Cup
pass
from
him
.
The
answer
is
,
that
this
was
not
the
Conflict
between
the
flesh
and
the
Spirit
,
but
the
fight
of
two
desires
in
different
respects
,
and
both
just
;
or
it
was
the
Combate
between
the
superiour
and
inferour
will
,
the
will
of
reason
,
and
the
sensitive
appetite
.
So
a
man
by
his
sensitive
appetite
may
desire
to
eat
and
drink
,
and
in
his
superiour
will
may
desire
rather
to
abstain
,
that
it
may
be
conformable
to
Gods
revealed
will
.
And
thus
our
Saviour
being
man
,
and
in
all
things
like
unto
,
sinne
only
excepted
,
desired
that
the
Cup
of
his
passion
might
pass
from
him
in
his
inferour
will
or
natural
appetite
,
which
shunneth
death
and
seeketh
the
preservation
of
it self
:
but
in
his
reasonable
will
,
considering
the
end
why
he
came
into
the
world
,
which
was
by
his
death
to
glorifie
God
in
perfecting
the
work
of
our
redemption
,
he
over-ruled
the
natural
appetite
,
and
did
wholly
submit
himself
to
the
will
of
his
Father
.
Neither
is
the
sensual
appetite
sinfull
and
unlawfull
,
when
it
is
subjected
to
the
reasonable
,
as
it
was
most
perfectly
in
Christ
:
but
when
it
goeth
about
,
of
a
subject
to
become
a
Sovereign
,
and
to
resist
and
over-rule
that
unto
which
it
should
yeeld
obedience
,
2.
This
Conflict
is
not
at
all
in
those
who
are
unregenerate
and
unsanctified
,
for
in
these
one
of
the
Combatants
,
which
is
the
sanctifying
spirit
of
grace
,
is
wanting
,
and
they
are
ruled
by
the
flesh
under
their
chief
Commander
Satan
,
whose
Kingdom
is
not
divi●ed
in
the
carnal
man
,
but
he
quietly
reigneth
and
possesseth
all
in
peace
.
Neither
is
there
in
him
any
power
of
saving
effectual
opposition
,
for
he
is
not
only
sick
,
Eph.
2.1
.
2
Cor
.
4.4
.
Jam
.
3.15
.
Rom
.
8.7
.
Eph.
2.3
.
Rom
.
6.17
,
19.
but
starke
dead
in
trespasses
and
sinnes
Their
mind
and
understa●ding
is
blind
,
dark
,
foolish
;
their
wisdom
is
earthly
,
carnal
,
and
divelish
,
standing
in
direct
opposition
against
the
wisdom
of
God
;
their
desires
are
corrupt
,
according
to
the
sinfull
inclination
of
their
froward
will
.
Howbeit
we
are
to
know
,
that
there
is
even
in
the
carnal
man
another
fight
or
skirmish
,
which
having
some
seeming
shew
and
similitude
of
the
spiritual
Conflict
,
is
by
worldly
and
civil
men
mistaken
for
it
:
But
these
Combats
do
much
differ
,
and
how
they
are
to
be
distinguished
we
shall
see
hereafter
,
when
we
have
spoken
of
the
manner
of
this
Combate
.
3.
This
Conflict
between
the
flesh
and
the
Spirit
is
in
all
the
regenerate
,
who
have
received
spiritual
illumination
,
and
have
the
use
of
their
reason
and
understanding
,
being
possessed
of
Gods
sanctifying
graces
,
not
only
in
their
habits
,
but
also
in
their
acts
and
operations
;
not
in
the
faculties
alone
,
Gal
.
5.17
.
but
also
in
their
functions
and
exercises
.
This
is
proved
by
the
testimonies
of
Scripture
,
and
common
experience
of
all
men
regenerate
.
Neither
is
it
possible
that
this
mortal
Combate
should
be
fought
in
any
,
but
that
they
must
easily
feel
the
terrible
encounters
and
cruel
blowes
given
on
either
side
.
Not
between
divers
faculties
,
as
the
conscience
and
the
will
,
the
mind
and
judgment
against
the
affections
and
several
f●culties
:
but
the
self-same
faculties
,
as
they
are
regenerate
,
fighting
against
themselves
as
they
are
unregenerate
;
as
error
against
truth
,
and
truth
against
error
in
the
same
mind
and
understanding
,
faith
against
doubting
,
and
doubting
against
faith
in
the
same
heart
,
willing
against
nilling
,
and
nilling
against
willing
,
about
the
choosing
and
refusing
of
good
and
evil
in
the
same
will
;
the
love
of
God
conflicting
and
combating
with
the
love
of
the
world
,
the
fear
of
God
with
the
fear
of
men
.
All
which
doth
plainly
prove
that
their
whole
man
is
divided
,
and
part-takings
in
all
their
faculties
and
powers
of
body
and
mind
,
the
one
adhering
and
cleaving
to
God
,
the
other
drawing
to
Satan
and
the
world
,
the
which
is
more
feelingly
discerned
,
and
experimentally
felt
by
every
true
Christian
,
then
it
can
be
demonstrated
and
evidenced
by
any
mans
writing
.
Finally
,
the
contrary
effects
which
every
Christian
may
observe
in
himself
do
sufficiently
argue
and
demonstrate
that
there
are
contrary
causes
in
him
from
which
they
proceed
.
For
who
findeth
not
,
after
his
regeneration
and
conversion
,
himself
to
be
a
Kingdom
divided
,
and
that
as
in
his
spiritual
and
renewed
part
,
he
hath
a
great
desire
to
serve
his
Lord
and
Redeemer
,
so
in
his
fleshly
part
,
he
is
inclinable
unto
the
service
of
sinne
and
Satan
for
the
base
hire
of
worldly
vanities
?
And
from
this
contrariety
in
affection
and
disposition
,
the
Christian
may
discern
the
like
contrariety
in
all
his
actions
,
which
arise
and
spring
from
them
.
For
one
while
the
Spirit
lifteth
him
aloft
in
heavenly
meditations
,
and
another
while
the
flesh
pulleth
down
his
thoughts
,
and
fixeth
them
upon
earthly
vanities
;
Now
with
posting
speed
he
runneth
in
the
waies
of
God
,
and
sayleth
with
full
sailes
,
having
the
wind
and
tide
to
help
him
forward
,
and
soon
after
the
flesh
diverteth
him
into
the
by-paths
of
sinne
,
or
maketh
him
sit
still
,
or
to
return
unto
his
old
courses
.
These
things
sufficiently
manifest
to
every
sanctified
man
,
that
the
flesh
and
Spirit
do
continually
war
one
against
another
.
And
howsoever
our
chief
Commander
may
sometime
sound
a
retreait
,
and
give
us
some
intermissions
for
the
renewing
of
our
forces
and
recovery
of
our
breath
,
yet
utter
dismissions
we
shall
not
have
from
this
warlike
service
,
till
having
overcome
all
our
enemies
by
death
,
we
shall
receive
the
Crown
of
Glory
.
Q.
The
Intellectual
nature
is
individuall
,
not
capable
of
contrary
qualities
.
A.
It
is
false
that
the
Intellectual
nature
is
individuall
,
in
which
there
is
so
manifest
a
contemperation
of
flesh
and
Spirit
,
that
we
do
not
what
we
would
,
Aug.
Confess
.
lib
.
8.
cap
.
5.
Mat
.
16.17
.
and
yet
we
can
do
nothing
,
which
we
will
not
.
Was
not
the
will
divided
in
Peter
?
wherein
there
was
something
for
which
it
was
said
to
him
,
Blessed
art
thou
Simon
Bar-jona
,
for
flesh
and
blood
hath
not
revealed
it
to
thee
,
but
my
Father
who
is
in
Heaven
;
and
yet
there
was
something
for
which
it
was
said
unto
him
,
vers
.
23.
Contraria
fibi
adhuc
erant
in
Petro
,
veritas
&
mendacum
Orig
.
in
Mat
.
Tract
.
3.
Mat
.
9.24
.
Greg
.
in
Ez.
Hom.
15.
Idem
.
Moral
.
lib
.
10.
cap
.
8.
Aug.
Con
.
li●
8.
cap
.
8.
Omne
quod
loquimur
,
agimus
,
cogitamus
,
in
dubus
se●inatur
agris
,
carne
&
spiritu
.
Hieron
.
in
Gal
.
6.
1
Joh
.
5.18
.
Get
thee
behind
me
Satan
;
for
thou
savorest
not
the
things
that
be
of
God
,
but
those
that
be
of
men
.
And
who
seeth
not
that
the
heart
of
the
poor
man
was
divided
,
when
he
cryeth
out
,
I
believe
Lord
;
but
addeth
presently
,
Help
mine
unbelief
?
At
one
and
the
same
time
,
he
who
did
not
yet
perfectly
believe
,
did
both
believe
,
and
was
incredulous
.
And
alwaies
in
the
Warfare
of
this
present
life
,
the
will
is
distracted
betwixt
good
and
evil
,
striving
in
the
part
ascending
with
the
part
falling
,
the
sale
now
hanging
on
this
side
,
now
on
that
,
that
we
must
necessarily
understand
it
to
be
divided
in
it self
,
whose
effect
is
so
divided
.
And
yet
we
cannot
inferre
that
the
regenerate
do
serve
God
and
the
Divel
:
for
with
the
heart
they
properly
serve
God
,
and
yet
the
will
hath
something
of
its
own
,
whereby
it
comes
to
pass
that
it
cannot
serve
God
perfectly
;
and
by
accident
some
thing
comes
between
now
and
then
which
is
not
of
God
,
which
happens
by
humane
frailty
in
them
whom
the
wicked
cannot
touch
.
Q.
The
flesh
and
the
Spirit
are
contrary
,
how
then
can
they
consist
in
the
same
Subject
?
A.
It
is
impossible
that
contraries
should
stand
together
in
the
highest
degrees
,
because
they
mutually
expell
one
another
.
So
it
is
impossible
that
the
flesh
and
the
Spirit
should
both
reign
in
the
same
man
:
for
as
grace
entreth
,
corruption
is
expelled
.
But
in
remiss
degrees
,
contraries
may
consist
together
,
though
not
without
strife
:
So
the
flesh
and
the
Spirit
do
dwell
together
in
the
regenerate
,
as
under
one
roof
,
in
remiss
degrees
,
but
not
without
Combate
:
in
which
one
while
this
,
another
while
that
doth
prevail
or
give
place
.
Q.
What
is
this
Conflict
?
A.
It
is
a
continuall
Conflict
between
the
unregenerate
part
of
the
flesh
,
with
the
lusts
thereof
,
and
the
part
regenerate
,
the
Spirit
with
all
the
holy
qualities
,
graces
and
motions
thereof
,
by
reason
of
their
contrariety
in
nature
and
conjunction
in
place
,
whereby
they
mutually
lust
and
strive
one
against
another
,
the
flesh
willing
and
embracing
that
evil
which
the
Spirit
nilleth
and
hateth
,
and
nilling
and
shunning
that
good
which
it
willeth
and
effecteth
,
and
contrariwise
.
For
in
this
Conflict
they
mutually
assault
one
another
with
unreconcilable
enmity
and
unpla●able
contrariety
;
so
that
as
the
one
getteth
,
the
other
loseth
,
as
the
one
gathereth
strength
,
the
other
is
weakned
;
and
look
how
much
this
prevaileth
and
triumpheth
:
so
much
his
enemy
and
opposite
is
foyled
and
dejected
.
Like
herein
to
a
pair
of
Scales
,
in
which
the
rising
of
the
one
is
alwaies
joyned
with
the
going
down
of
the
other
;
or
like
the
Spleen
in
the
body
,
the
swelling
whereof
is
joyned
with
the
others
Consumption
.
Q.
Is
this
Combate
in
all
the
regenerate
after
the
same
manner
?
A.
This
Conflict
between
the
flesh
and
the
Spirit
is
not
in
all
the
faithfull
after
the
same
manner
,
nor
in
the
same
measure
,
but
diversly
as
it
pleaseth
the
Lord
to
glorifie
himself
in
the
manifestation
of
his
wisdom
,
goodness
,
and
omnipotency
,
either
by
giving
unto
his
servants
a
great
measure
of
strength
and
spiritual
grace
by
which
they
obtain
an
easie
Victory
,
wherein
the
bounty
of
his
goodness
clearly
shineth
;
or
a
less
or
scanter
proportion
,
by
which
nowithstanding
they
are
enabled
as
certainly
,
though
not
so
speedily
to
overcome
,
hereby
magnifying
the
all-sufficiency
of
his
power
,
which
more
manifestly
appeares
in
our
greatest
weakness
.
2
Cor
.
12.9
.
For
according
as
the
measure
of
our
spiritual
strength
and
riches
of
Gods
grace
,
as
also
of
carnal
corruption
differ
in
respect
of
their
divers
proportions
,
such
is
the
difference
of
this
Christian
Combate
between
one
faithfull
man
and
another
.
Some
receive
but
a
small
measure
of
spiritual
grace
,
and
these
through
their
weakness
,
commonly
make
warre
against
the
assaults
and
encounters
of
the
flesh
but
weakly
;
though
the
Lord
performing
to
them
his
gracious
promise
,
will
not
suffer
them
to
be
tempted
above
their
strength
.
Sometimes
there
is
in
the
regenerate
less
reformation
of
their
corrupt
natures
,
by
the
restraining
grace
of
God
and
the
common
gifts
of
the
Spirit
,
by
reason
whereof
the
flesh
is
of
greater
strength
,
and
the
corruptions
thereof
are
much
more
malignant
:
So
that
though
they
have
a
great
measure
of
strength
and
spiritual
grace
,
yet
they
cannot
with
any
ease
,
or
in
short
time
get
the
upper-hand
,
but
there
is
much
strugling
and
wrestling
,
sharp
and
fierce
assaults
on
both
sides
.
Finally
,
the
Lord
to
shew
the
riches
of
his
bounty
,
doth
somtimes
give
unto
his
servants
such
a
large
measure
of
grace
,
spiritual
strength
,
knowledge
,
faith
,
love
,
Christian
magnanimity
and
the
rest
,
that
none
of
their
spiritual
enemies
are
able
to
withstand
them
,
but
in
the
first
encounters
after
this
strength
received
,
they
foyl
,
wound
,
and
vanquish
them
,
either
leading
them
captive
without
any
great
resistance
,
or
else
putting
them
to
a
shamefull
flight
.
But
this
Christian
Champion
doth
not
thus
prevail
by
vertue
of
any
natural
strength
,
but
through
the
gifts
of
the
Spirit
.
Q.
What
are
the
Causes
of
this
Conflict
?
A.
1.
The
remote
Cause
is
the
will
of
God
appointing
this
Fight
;
and
to
this
purpose
,
not
perfecting
our
sanctification
in
this
life
,
but
in
part
regenerating
,
and
in
part
leaving
us
unregenerate
.
Of
this
Counsell
of
God
divers
Reasons
may
be
yeelded
.
1.
It
is
profitable
for
the
setting
forth
of
his
glory
.
It
doth
most
manifest
and
magnifie
the
glory
of
Gods
power
;
for
the
weaker
we
are
in
our
regenerate
part
,
the
more
clearly
his
power
and
wisdom
shineth
,
which
so
strengtheneth
this
weak
part
,
that
it
is
able
to
stand
in
the
day
of
Battell
,
and
in
the
end
obtaineth
a
full
and
perfect
Victory
.
Again
,
God
is
glorified
,
when
we
are
moved
hereby
to
attribute
the
whole
glory
and
praise
of
our
salvation
to
the
alone
mercy
of
God
,
2
Cor
.
12.9
.
both
in
respect
of
the
beginning
and
perfecting
thereof
.
Moreover
,
the
wisdom
and
power
of
God
is
more
manifested
and
glorified
,
when
he
doth
his
great
works
by
contrary
means
and
causes
,
which
in
their
own
nature
would
rather
hinder
them
;
as
to
preserve
his
graces
by
temptations
.
Lastly
,
We
are
hereby
made
more
thankfull
unto
the
Lord
,
and
more
cheerfull
in
singing
to
his
praise
.
For
the
more
sensible
we
are
of
Gods
Benefits
,
the
better
we
esteem
them
,
and
consequently
receive
them
with
greater
thankfulness
:
but
the
more
we
have
found
the
want
of
them
,
the
more
sensibly
do
we
apprehend
their
excellency
when
we
enjoy
them
.
Our
restoring
out
of
a
state
of
imperfection
unto
perfection
,
is
much
more
acceptable
,
then
if
we
had
alwaies
been
preserved
in
it
,
Rom
.
7.24
,
25.
even
as
it
gives
us
more
contentment
,
having
been
poor
to
be
made
,
then
to
be
born
rich
.
The
more
free
our
graces
received
do
appear
unto
us
,
the
more
are
we
affected
with
them
:
But
our
growth
in
sanctification
is
manifested
to
be
the
free
gift
of
grace
by
the
opposition
of
the
flesh
.
2.
It
is
profitable
for
our
good
,
and
the
furthering
of
our
happiness
.
It
is
effectual
to
make
us
deny
our selves
,
and
a
notable
means
to
train
us
up
in
humility
,
which
is
a
grace
most
acceptable
unto
God
,
and
to
subdue
our
pride
,
and
all
vain-glorious
conceit
,
which
above
all
vices
is
most
odious
and
hatefull
.
We
are
hereby
moved
to
abhorue
sinne
,
which
God
hateth
,
with
greater
detestation
,
when
as
by
our
own
experience
we
find
the
venom
and
poyson
of
it
working
in
our selves
;
and
to
bewaile
and
forsake
it
with
more
earnest
endeavour
,
when
we
discerne
and
see
what
miserable
effects
it
produceth
,
and
what
bitter
and
cursed
fruits
it
bringeth
forth
in
us
.
By
the
sight
and
sense
of
these
sinfull
corruptions
still
dwelling
in
us
,
we
are
occasioned
to
fly
oftner
unto
God
by
fervant
prayers
,
acknowledging
and
bewailing
them
before
the
Throne
of
Grace
,
earnestly
craving
the
remission
of
them
,
and
the
assistance
of
Gods
grace
and
holy
Spirit
,
whereby
we
may
be
enabled
to
mortifie
our
corruptions
,
and
to
fly
all
sinne
for
the
time
to
come
.
We
have
also
through
these
corruptions
dwelling
in
us
,
the
benefit
of
spiritual
exercise
,
whilst
we
make
warre
against
them
,
withstand
their
assaults
,
prepare
our selves
for
the
Conflict
,
watch
over
our
own
hearts
that
we
be
not
surprized
at
unawares
,
mortifie
and
subdue
them
with
the
Sword
of
the
Spirit
,
exercise
the
spiritual
graces
received
from
God
,
and
our selves
in
all
holy
duties
which
God
requireth
for
the
obtaining
of
Victory
.
It
may
serve
to
make
us
go
on
in
our
pilgrimage
with
contentment
,
and
to
bear
all
afflictions
which
are
laid
upon
us
with
meekness
and
patience
,
not
only
because
we
have
deserved
them
by
sinne
,
but
also
because
we
know
and
have
experience
that
these
corrections
are
necessary
to
bridle
and
mortifie
the
flesh
with
the
lusts
thereof
,
and
serve
as
drawing
salves
to
draw
out
the
coar
of
our
corruptions
.
It
is
also
profitable
for
the
weaning
of
our
hearts
and
affections
from
the
world
,
and
to
make
us
long
after
our
heavenly
happiness
,
when
as
we
find
our selves
tired
and
wearied
in
fighting
,
not
onely
with
forreign
foes
,
but
with
these
secret
intestine
in
our
own
bowels
.
The
Crown
of
Glory
and
eternal
rest
will
be
the
more
welcome
,
and
the
graces
of
the
Spirit
the
more
glorious
,
as
our
Conflicts
in
this
life
are
the
more
sharp
and
difficult
.
2
Tim
.
4.8
.
The
shade
is
comfortable
to
the
weary
Traveller
.
The
Guord
pleased
Jonah
well
,
when
the
Sunne
beat
upon
him
that
he
was
ready
to
faint
.
3.
It
is
suitable
and
seasonable
to
the
time
and
place
wherein
we
live
,
that
these
reliques
of
sin
should
remain
in
us
.
For
it
is
appointed
by
God
that
we
should
not
in
this
life
attain
unto
perfection
,
but
that
we
should
only
labour
after
it
and
attain
unto
it
in
the
life
to
come
.
The
immediate
formall
cause
of
this
Combate
is
two-fold
.
Gal
.
5.17
.
The
one
is
the
contrariety
which
is
between
the
flesh
and
the
spirit
,
which
is
exceeding
hostile
,
and
full
of
all
enmity
and
opposition
:
for
in
nature
they
are
directly
oppsite
,
as
heat
and
cold
,
light
and
darkness
,
health
and
sickness
.
What
is
the
Spirit
infused
into
us
,
but
the
quality
of
holiness
and
righteousness
renewed
according
to
Gods
Image
?
What
is
the
flesh
,
but
the
defaceing
of
this
Image
,
the
deprivation
of
this
Original
righteousness
,
and
the
stain
of
natural
corruption
which
hath
overspred
and
defiled
all
the
powers
and
parts
of
our
souls
and
bodies
?
The
other
is
their
cohabitation
and
dwelling
together
in
the
same
place
and
subject
,
the
same
room
and
faculty
,
which
ministreth
unto
them
,
mutually
occasion
,
and
imposeth
a
necessity
of
their
continuall
opposition
,
even
as
when
fire
and
water
,
heat
and
cold
meet
together
.
Q.
What
is
the
manner
of
this
Fight
?
A.
As
the
enemies
are
spiritual
,
so
is
the
manner
of
the
Fight
spiritual
,
by
inward
lusting
and
concupiscence
,
whereby
motions
and
inclinations
,
either
good
or
evil
are
stirred
up
in
the
soul
and
heart
.
Gal
.
5.17
.
And
thus
there
is
a
contrary
lusting
between
the
flesh
and
the
spirit
,
the
one
lusting
against
the
other
.
In
which
their
contrary
lusting
,
they
both
of
them
mainly
aime
at
two
general
ends
.
The
first
aim
of
the
flesh
,
is
to
stirre
up
and
incline
us
unto
such
lusts
,
desires
and
motions
as
are
sinfull
and
contrary
to
the
Law
of
God
;
as
to
infidelity
,
impenitency
,
pride
,
self-love
,
hatred
,
envy
,
uncleanness
,
covetousness
and
such
like
:
Or
to
speak
more
distinctly
,
it
endeavoureth
to
beget
and
stirre
up
,
preserve
and
nourish
evil
cogitations
in
the
mind
,
wicked
inclinations
in
the
will
,
and
sinfull
affections
and
desires
in
the
heart
;
in
which
respect
it
is
fitly
compared
to
a
fiery
Furnace
or
boyling
Pot
,
Hos
.
7.4
.
Iam
.
1.14
,
15.
which
continually
sendeth
up
sparks
and
smoak
;
and
by
the
Apostle
James
it
is
likened
to
a
filthy
Harlot
,
which
by
her
alluring
baits
inticeth
to
commit
folly
with
her
,
upon
which
followeth
the
conception
and
birth
of
sinne
,
causing
death
.
And
our
Saviour
Christ
telleth
us
,
that
from
within
,
even
in
the
heart
,
(
that
is
,
the
sinfull
flesh
and
natural
corruption
which
resideth
in
the
heart
)
proceed
evil
thoughts
,
adulteries
,
fornications
,
Mat
.
15.18
,
19
murthers
,
thefts
,
covetousness
,
wickedness
,
deceit
,
laciviousness
,
an
evil
eye
,
plasphemy
,
pride
,
foolishness
.
The
second
action
or
aim
of
the
flesh
is
,
either
to
repress
and
smother
the
good
motions
and
inclinations
which
the
Spirit
exciteth
and
stirreth
up
in
us
,
or
else
to
poison
and
corrupt
them
,
that
they
may
become
unprofitable
and
turned
into
sinne
.
So
when
the
Spirit
moveth
us
to
perform
some
good
duty
of
Gods
service
,
of
justice
or
mercy
,
it
will
labour
to
quench
this
motion
,
and
to
withdraw
us
from
it
,
either
by
alluring
us
utterly
to
neglect
it
,
or
to
spend
our
time
rather
in
pursuing
worldly
vanities
,
or
by
perswading
us
,
that
there
is
such
difficulty
in
it
,
that
we
shall
not
be
possibly
able
to
compass
or
atchieve
it
;
that
it
is
very
irkesome
and
unpleasant
,
or
unprofitable
and
not
worth
our
labour
;
that
the
loss
we
shall
sustain
by
it
is
present
,
the
gain
uncertain
.
But
if
it
cannot
wholly
pervert
,
then
it
inticeth
us
to
use
delaies
,
because
we
may
be
fitter
or
have
better
opportunity
to
perform
it
hereafter
,
then
at
this
present
;
It
also
hangeth
dulness
and
sloth
upon
us
,
that
we
are
loath
to
stirre
about
the
work
of
God
,
or
at
least
undertake
it
as
men
do
things
by
half-chare
,
unto
which
they
bear
no
hearty
affection
.
Finally
,
it
endeavoureth
to
interrupt
or
distract
us
in
them
,
and
to
stain
them
with
our
imperfections
and
corruptions
,
that
they
may
not
be
acceptable
.
As
when
we
set
our selves
to
pray
or
hear
the
Word
,
it
will
put
into
our
minds
worldly
cogitations
and
wandering
thoughts
,
that
so
we
may
not
attend
those
holy
exercises
,
or
else
oppress
our
hearts
with
drowsie
dulness
,
deadness
of
Spirit
and
carnal
weariness
,
so
as
we
cannot
perform
them
with
any
cheerfulness
.
The
Spirit
aimeth
at
a
two-fold
end
also
.
First
,
It
endeavoureth
to
stirre
up
and
preserve
good
motions
and
inclinations
in
us
,
as
good
meditations
in
the
mind
,
good
resolutions
in
the
will
,
good
desires
and
affections
in
the
heart
,
which
are
conformable
and
agreeable
to
the
holy
will
and
Word
of
God
.
Thus
the
Apostle
saith
,
1
Joh
.
2.20
.
That
we
have
received
an
unction
from
the
holy
One
whereby
we
know
all
things
.
And
St
Paul
exhorteth
us
not
to
quench
the
Spirit
,
that
is
,
the
good
motions
which
arise
from
it
,
1
Thes
.
5.19
.
Psal
.
16.7
.
as
it
were
sparks
from
the
fire
.
So
David
:
I
will
bless
the
Lord
who
hath
given
me
counsell
;
my
reines
also
instruct
me
in
the
night
season
;
that
is
,
those
sweet
meditations
and
motions
which
the
Spirit
secretly
in
the
night
season
putteth
into
our
minds
and
hearts
.
Esa
.
30.21
.
And
the
Prophet
Esay
saith
,
that
the
ears
of
the
faithfull
shall
hear
a
voice
behind
them
,
saying
,
This
is
the
way
walk
ye
in
it
,
when
they
turned
to
the
right
hand
,
and
when
they
turned
to
the
left
:
Which
is
to
be
understood
not
only
of
the
voice
of
Gods
Ministers
outwardly
speaking
unto
us
in
the
Ministery
of
the
Word
,
but
also
of
the
voice
of
the
Spirit
secretly
by
the
good
motions
thereof
leading
us
into
all
truth
.
For
so
our
Saviour
promiseth
accordingly
,
Ioh
.
16.8
,
13.
that
he
would
send
his
Spirit
the
Comforter
,
who
should
convince
the
world
of
sinne
,
righteousness
and
judgment
;
and
that
when
he
was
come
,
he
should
lead
the
faithfull
into
all
truth
;
and
reveale
unto
them
things
to
come
.
The
second
action
of
the
Spirit
is
,
to
labour
and
endeavour
the
suppression
and
subduing
those
evil
motions
which
the
flesh
raiseth
in
us
,
and
still
moveth
us
to
take
the
first
and
best
opportunity
of
serving
God
and
doing
his
will
.
So
also
it
purifieth
the
heart
by
faith
from
all
our
sinfull
corruptions
,
and
maketh
us
to
labour
and
strive
against
our
infirmities
and
imperfections
,
that
we
may
with
fervency
of
Spirit
and
cheerfulness
of
heart
perform
all
holy
duties
and
service
unto
God
;
and
when
in
these
endeavours
we
come
short
of
our
desires
,
through
this
sinfull
flesh
which
doth
so
easily
compass
us
,
it
moveth
us
to
bewaile
our
imperfections
,
and
still
more
and
more
to
labour
in
the
use
of
all
good
means
,
whereby
we
may
attain
unto
more
perfection
,
as
we
see
in
the
example
of
the
Apostle
Paul
,
who
kept
under
this
body
of
corruption
,
beating
it
,
2
Cor
.
9.27
.
as
it
were
,
black
and
blew
,
that
he
might
hold
it
with
the
lusts
thereof
in
subjection
;
whereof
when
he
failed
,
and
was
either
hindred
from
doing
good
,
or
led
captive
unto
sinne
,
he
makes
lamentable
complaints
of
these
rebellious
lusts
;
and
not
contenting
himself
with
that
portion
of
grace
and
godliness
unto
which
he
had
attained
,
he
forgat
what
was
past
,
and
still
did
labour
and
strive
to
attain
unto
more
perfection
And
thus
the
Spirit
mastereth
and
subdueth
the
flesh
,
so
as
it
cannot
have
full
liberty
,
and
take
its
full
swing
in
sinne
,
as
it
desireth
:
according
to
that
of
the
Apostle
,
1
Joh
.
3.9
.
Whosoever
is
born
of
God
doth
not
commit
sinne
,
for
his
seed
remaineth
in
him
;
that
is
,
grace
wrought
in
the
heart
by
the
Holy
Ghost
,
which
resisteth
the
rebellious
desires
of
the
flesh
;
and
he
cannot
sin
,
(
namely
like
the
unregenerate
with
full
swing
and
consent
of
will
)
because
he
is
born
of
God
.
Q.
Let
us
consider
the
manner
of
this
Fight
between
the
flesh
and
the
Spirit
in
our
severall
faculties
and
parts
?
A.
1.
The
understanding
being
in
part
regenerate
and
sanctified
,
and
in
part
unregenerate
and
corrupt
,
partly
enlightned
with
spiritual
,
sound
and
saving
knowledge
,
and
partly
obscured
with
the
reliques
of
ignorance
;
and
not
onely
so
,
but
also
much
defiled
and
depraved
with
curiosity
,
dulness
,
negligence
,
presumption
or
conceit
of
knowledge
,
there
is
a
continuall
Combate
maintained
in
it
,
between
sound
knowledge
on
the
one
side
,
and
palpable
ignorance
,
gross
dulness
,
vain
presumption
which
make
resistance
.
In
the
mind
there
is
a
Conflict
between
the
knowledge
of
the
truth
and
natural
blindness
or
ignorance
.
For
seeing
in
this
life
we
know
but
in
part
,
1
Cor
.
13.12
.
therefore
knowledge
of
the
truth
must
needs
be
joyned
with
ignorance
in
all
that
are
enlightned
:
and
one
of
them
being
contrary
to
another
,
they
strive
to
over-shadow
and
over-cast
each
other
.
And
this
is
the
cause
of
this
Conflict
,
whilst
ignorance
striving
to
keep
its
place
in
the
understanding
,
raiseth
thick
mists
and
dark
fogs
to
obscure
the
light
of
truth
,
and
to
put
out
or
dazle
the
eyes
of
the
mind
;
and
on
the
other
side
saving
knowledg
doth
endeavour
with
the
Sun-shine
of
truth
shining
clearly
in
Gods
Word
,
to
dispell
and
scatter
these
misty
fogs
by
little
and
little
,
untill
it
shine
forth
brightly
unto
perfect
day
.
Again
,
carnal
curiosity
neglecting
those
things
that
are
profitable
,
necessary
,
and
revealed
to
be
known
of
us
,
laboureth
after
nice
and
idle
speculations
and
curious
questions
,
which
as
they
are
useless
and
vain
,
so
also
abstruse
and
secret
;
or
else
diveth
into
Gods
hidden
counsels
which
he
hath
forbidden
us
to
search
and
prie
into
.
But
saving
knowledge
not
only
leaveth
secret
things
as
belonging
to
the
Lord
our
God
,
Deut
.
29.29
.
but
also
represseth
and
mortifieth
our
curiosity
as
much
as
may
be
;
and
restraining
us
from
going
about
to
understand
above
that
which
is
meet
,
it
understandeth
in
sobriety
,
according
as
God
hath
dealt
to
every
man
the
measure
of
faith
.
Rom
.
12.3
.
It
apprehendeth
things
revealed
as
belonging
unto
us
,
and
aimeth
more
at
the
use
and
fruit
in
practice
,
then
in
the
theory
and
speculation
,
and
to
have
feeling
and
experience
of
a
little
,
rather
then
a
bare
conceipt
and
ability
to
discourse
of
much
.
And
yet
it
resteth
not
in
a
small
measure
,
yea
in
truth
not
in
the
greatest
proportion
,
but
still
laboureth
after
spiritual
growth
,
and
encrease
daily
more
and
more
untill
it
come
to
perfection
in
Jesus
Christ
.
But
as
the
mind
enlightned
is
quick
to
apprehend
,
and
carefull
to
encrease
in
the
knowledge
of
spiritual
things
;
so
it
is
unapt
to
conceive
,
and
sluggish
to
search
after
the
understanding
of
heavenly
misteries
.
Our
sight
is
dimme
and
old
,
to
which
great
things
appear
small
,
and
small
things
none
at
all
.
Our
best
endeavoures
after
the
knowledge
of
Gods
Word
,
are
not
unfitly
resembled
to
the
motions
of
a
man
sick
of
a
Fever
,
whose
labour
is
mixt
with
much
sloth
and
feebleness
.
By
nature
we
are
not
more
blind
then
self-conceited
,
knowing
nothing
,
and
yet
vainly
puffed
up
as
if
we
understood
all
things
;
which
poison
is
partly
abated
,
not
utterly
expelled
by
the
power
of
grace
;
so
that
in
the
renewed
mind
,
there
is
a
continuall
Conflict
between
the
conceit
of
knowledge
and
soundness
of
truth
,
these
two
both
residing
in
the
same
power
of
the
soul
,
and
yet
being
directly
opposite
the
one
to
the
other
.
Emptiness
breedeth
a
desire
of
encrease
;
conceit
of
fulness
cloyeth
the
appetite
.
Thus
it
fareth
with
the
most
holy
in
this
life
,
though
not
with
all
men
in
the
same
measure
and
degree
;
from
whence
these
conclusions
follow
.
1.
All
Christians
endued
with
the
saving
and
sanctifying
Spirit
of
God
are
illightned
soundly
,
dist●nctly
,
certainly
to
understand
the
things
that
be
of
God
:
Prov.
30.2
.
but
the
most
holy
are
ignorant
of
many
things
,
know
nothing
for
measure
,
clearness
,
and
certainty
as
they
ought
to
do
.
2.
The
assent
that
is
given
to
the
truth
of
God
is
imperfect
,
mixed
with
much
doubting
;
as
the
man
in
the
Gospel
saith
,
Mar.
9.24
.
Lord
,
I
believe
,
help
my
unbelief
.
The
righteous
do
firmely
give
credit
to
the
Scriptures
,
as
the
undoubted
,
infallible
Word
of
life
,
and
Rule
of
Religion
:
but
this
belief
is
not
grown
to
perfect
strength
,
nor
freed
from
assaults
of
unbelief
.
3.
The
righteous
are
in
part
acquainted
with
their
natural
blindness
and
corruption
,
but
their
darkness
and
corruption
is
far
deeper
then
they
can
prie
into
.
Every
man
is
ignorant
of
much
more
then
he
knoweth
by
himself
,
and
guilty
of
more
sinnes
then
he
can
discerne
in
himself
.
4.
The
godly
man
desires
to
encrease
in
knowledge
of
things
profitable
,
but
through
infirmity
he
is
prone
to
seek
to
know
much
,
rather
than
what
is
behovefull
,
and
tends
to
the
furtherance
of
his
salvation
.
5.
The
Church
of
God
was
never
so
happy
,
that
all
godly
and
religious
learned
Divines
should
be
of
one
mind
in
all
points
of
Religion
.
The
reason
of
it
is
,
because
natural
blindness
yet
remaining
,
prevails
more
or
less
.
Men
that
are
dim-sighted
and
cannot
discerne
without
Spectacles
,
if
they
be
set
to
discry
a
thing
a
farre
off
,
the
most
of
them
would
be
of
divers
opinions
of
it
.
The
reliques
of
ignorance
still
possessing
the
mind
of
the
regenerate
,
is
the
cause
why
they
know
but
in
part
,
and
see
the
truth
of
God
through
a
glass
darkly
;
the
which
imperfection
of
their
spiritual
sight
and
knowledg
,
worketh
in
them
only
a
probable
opinion
in
some
things
,
and
not
a
well-setled
,
resolved
judgment
,
which
maketh
them
to
take
that
way
which
their
conceipt
apprehendeth
as
the
most
likely
:
like
divers
men
intending
to
travell
towards
the
same
City
,
who
being
uncertain
and
doubtfull
of
the
direct
way
in
every
point
and
turning
,
do
in
that
particular
choose
divers
paths
,
all
leading
to
the
same
place
,
though
some
more
direct
,
others
much
about
.
6.
These
contrary
qualities
do
fight
continually
one
with
another
,
and
interchangeably
both
prevaile
sometimes
,
and
sometimes
are
again
foiled
and
get
the
worst
.
As
for
example
,
knowledge
in
the
regenerate
part
of
the
mind
,
assaulteth
ignorance
that
is
mixed
with
it
,
and
with
the
light
of
Gods
truth
,
scattereth
and
dispelleth
the
dark
mists
of
ignorance
;
and
soon
after
,
ignorance
through
the
neglect
of
reading
,
meditation
,
hearing
the
Word
,
prayer
and
holy
conferences
gathereth
strength
,
and
bleareth
again
the
eyes
of
the
understanding
,
that
it
cannot
so
clearly
at
least
after
a
saving
,
feeling
,
and
experimentall
manner
discerne
the
things
of
God
.
And
when
ignorance
prevailes
,
men
otherwise
godly
and
religious
,
may
leave
the
way
of
truth
and
fall
into
errours
,
after
their
understandings
have
been
truly
enlightned
,
the
flesh
dazling
the
eyes
of
their
mind
,
whilst
with
its
mists
and
fogs
it
darkneth
the
light
which
formerly
did
shine
unto
them
.
The
which
befalleth
them
sometimes
,
not
only
in
the
knowledge
of
those
points
of
Religion
which
are
of
less
consequence
,
but
also
exceeding
weighty
and
fundamentall
,
as
we
see
in
the
example
of
the
Corintheans
and
the
Galathians
,
even
after
the
truth
of
the
Gospel
had
been
preached
unto
them
.
And
as
one
man
may
erre
,
so
may
an
hundred
;
yea
,
a
whole
particular
Church
.
For
in
respect
of
this
Combate
,
the
estate
and
condition
of
all
men
is
alike
:
that
which
is
the
state
of
every
man
,
is
the
case
of
all
,
the
same
reason
being
of
the
whole
and
all
the
parts
.
Whence
it
appears
,
that
the
Church
militant
upon
earth
is
subject
to
errour
.
But
yet
as
the
diseases
of
the
body
be
of
two
sorts
;
some
curable
,
and
some
incurable
which
are
to
death
;
so
likewise
errours
are
.
And
the
Church
though
it
be
subject
to
sundry
fals
,
yet
it
cannot
erre
in
foundation
to
death
:
the
errours
of
Gods
Children
be
curable
.
Some
may
here
say
,
If
all
men
and
Churches
be
subject
to
errour
,
then
it
shall
not
be
good
to
joyn
with
any
of
them
,
but
to
separate
from
them
all
.
I
answer
,
though
they
may
and
do
erre
,
yet
we
must
not
separate
from
them
,
so
long
as
they
do
not
separate
from
Christ
.
Though
the
visible
Church
offend
,
yet
may
we
not
forsake
her
untill
Christ
sue
a
Bill
of
Divorce
against
her
.
An
pudebit
eos
illic
dis
cumbere
,
ubi
vident
Christum
non
pudere
?
Au
illo
sa●ctiores
&
m●ndiores
erant
?
Bright
.
Apoc
3.20
.
We
need
not
fear
infection
amongst
them
by
Communion
and
society
,
that
sup
with
Christ
and
enjoy
his
presence
in
his
holy
Ordinances
.
But
seeing
through
the
flesh
remaining
in
us
,
we
are
subject
to
ignorance
and
errour
:
this
should
make
us
to
conform
our
opinion
to
the
analogy
of
faith
,
and
as
to
hold
fast
those
Doctrines
which
are
manifestly
grounded
upon
the
Scriptures
,
so
to
be
modest
and
sober
in
maintaining
such
points
as
are
doubtfull
and
controversall
,
when
as
other
of
our
Brethren
differ
from
us
;
Because
we
may
erre
by
reason
of
these
reliques
of
ignorance
abiding
in
us
;
and
they
may
erre
also
out
of
humane
frailty
.
Finally
,
seeing
the
reliques
of
ignorance
and
error
will
never
leave
us
till
death
divide
us
,
this
must
make
us
labour
continually
in
the
use
of
all
good
means
,
whereby
our
minds
may
be
more
and
more
illightned
.
And
especially
we
are
to
hear
the
Word
,
study
and
meditate
in
the
Scriptures
,
and
call
often
and
earnestly
by
fervant
prayers
for
the
assistance
and
illumination
of
Gods
holy
Spirit
,
whereby
we
may
be
preserved
from
errour
,
and
led
into
all
truth
.
For
if
David
who
was
wiser
then
his
Ancients
,
had
need
to
make
that
prayer
;
Open
mine
eyes
,
O
Lord
,
that
I
may
see
the
Wonders
of
thy
Law
;
Psal
.
119.18
.
And
if
the
Apostle
Paul
who
was
immediately
taught
by
Christ
,
desired
above
all
things
still
more
and
more
to
know
Christ
,
then
how
much
more
should
we
,
Phil
.
3.10
.
who
come
farre
short
of
their
perfection
?
Again
,
constant
,
clear
and
firm
assent
to
the
Word
of
truth
is
opposite
to
unbelief
,
and
is
opposed
by
it
.
These
two
contraries
do
warre
continually
in
the
soul
,
and
sometimes
the
worst
part
doth
get
the
upper-hand
:
In
which
temptation
the
godly
have
greatly
staggered
at
the
truth
of
Gods
Promises
,
and
questioned
what
the
Lord
hath
spoken
.
David
confesseth
of
himself
,
I
said
in
my
haste
all
men
are
lyars
;
Psal
.
116.11
.
Psal
.
77.9
.
Luk
.
24.25
.
Luk
.
1.20
.
The
Disciples
hear
from
Christ
,
O
fools
and
slow
of
heart
,
to
believe
those
things
that
are
spoken
by
the
Prophets
:
Zachary
is
striken
dumb
,
because
he
believed
not
what
was
spoken
unto
him
by
the
Angel
of
the
Lord
.
Abraham
is
much
commended
in
Scripture
for
his
constant
belief
in
the
Promises
of
grace
:
but
many
tokens
of
unbelief
are
noted
in
him
.
Thus
we
see
that
the
assent
which
men
give
to
the
words
of
truth
,
is
often
shaken
through
the
infirmity
of
the
flesh
.
Moreover
,
sound
knowledge
is
assaulted
with
vain
curiosity
and
conceit
of
self-sufficiency
,
which
so
prevailes
in
the
godly
now
and
then
,
that
neglecting
the
search
of
things
necessary
,
sound
and
comfortable
,
they
give
themselves
to
vain
and
idle
speculations
,
matters
of
doubtfull
disputation
,
distracting
controversies
,
genealogies
and
such
like
.
The
Apostles
Exhortation
is
not
causeless
,
Give
not
heed
to
Jewish
Fables
,
1
Tim
.
1.4
.
Tit
.
2.1
.
Ioh
9.2
.
Luk
.
13.23
.
but
speak
the
things
which
become
sound
doctrine
.
The
Disciples
are
more
forward
to
enquire
,
whether
the
blind
man
or
his
Father
had
sinned
,
than
to
be
informed
what
use
they
should
make
of
that
visitation
:
to
be
resolved
of
the
number
of
them
that
should
be
saved
,
than
to
strive
to
make
their
calling
and
election
sure
.
This
is
an
hereditary
disease
which
we
derived
from
our
first
parents
,
and
in
some
measure
more
or
less
doth
hang
upon
all
the
sonnes
of
God
,
so
long
as
they
carry
about
with
them
this
body
of
sinne
.
Lastly
,
Sound
and
sanctified
knowledge
doth
encounter
that
spirituall
laziness
and
deceit
of
minde
,
whereby
we
are
apt
to
rest
in
the
superficiall
and
sleight
apprehension
of
truth
,
not
possessing
the
fruit
and
comfort
of
it
:
But
this
deceit
prevails
with
us
many
times
to
the
great
prejudice
of
our
spirituall
welfare
.
Many
times
good
Christians
forgetting
themselves
,
and
giving
place
to
sloth
and
security
,
do
rest
in
this
,
that
they
hear
the
word
,
pray
,
can
repeat
what
they
have
heard
,
be
able
to
confer
of
matters
of
religion
,
but
labour
not
to
be
well-grounded
in
the
true
religion
,
to
possess
the
word
as
their
own
,
and
to
be
throughly
changed
into
the
nature
of
it
.
2.
The
faculty
of
thinking
,
studying
,
devising
,
is
partly
renewed
by
grace
,
partly
corrupted
by
the
flesh
,
partly
spirituall
,
and
partly
carnall
,
from
which
cohabitation
of
grace
and
corruption
,
followeth
a
continuall
strife
and
fight
of
thoughts
and
cogitations
,
imaginations
and
motions
,
devices
,
meditations
and
purposes
,
which
labour
mutually
to
expell
one
another
,
and
to
keep
the
minde
in
their
sole
possession
.
For
when
the
spirit
lifteth
up
the
minde
in
divine
contemplation
,
and
causeth
it
to
think
and
meditate
on
heavenly
things
as
the
end
of
our
hopes
,
or
on
the
service
of
God
,
the
duties
of
Christianity
,
or
of
our
lawfull
callings
,
as
the
means
whereby
we
may
attain
unto
them
;
then
the
flesh
depresseth
and
pulleth
it
down
,
and
by
suggesting
such
thoughts
as
be
simply
worldly
and
wicked
,
or
at
least
impertinent
,
vain
and
unseasonable
in
respect
of
present
imployment
,
do
cause
it
to
stoop
unto
earthly
vanity
.
But
the
spirit
finding
it self
thus
defeated
of
those
spirituall
excellencies
,
which
so
earnestly
it
desireth
,
doth
not
rest
thus
dejected
and
depressed
,
but
shaking
off
the
thoughts
of
sinfull
vanities
and
sensuall
delights
,
it
leaveth
the
earth
and
up
again
it
mounteth
in
spirituall
and
heavenly
thoughts
.
In
respect
of
this
combate
it
fareth
thus
with
the
spirituall
man
.
Phil
.
3.20
.
Col
3.1
.
First
,
He
doth
earnestly
and
with
intention
minde
the
things
that
are
above
,
devise
honest
things
,
and
bend
his
thoughts
to
that
which
is
most
excellent
:
but
he
is
so
clogged
with
the
flesh
that
he
cannot
sore
aloft
,
nor
walk
with
God
in
heavenly
contemplation
,
as
he
desireth
.
Secondly
,
It
is
his
chief
delight
to
commune
with
the
Lord
in
secret
,
and
in
all
his
thoughts
to
acknowledge
him
:
but
by
reason
of
the
flesh
he
finds
it
tedious
and
irksome
to
keep
his
heart
attentively
to
things
above
;
as
labour
is
wearisome
to
them
that
love
idleness
,
follow
liberty
.
Thirdly
,
The
thought
of
evil
is
distastfull
,
odious
,
and
yet
he
feels
wicked
motions
issuing
continually
from
the
stinking
puddle
of
original
corruption
,
which
he
cannot
dry
up
.
Fourthly
,
The
main
study
and
set
resolution
of
the
godly
man
is
to
pursue
that
which
is
approved
in
the
sight
of
God
:
but
the
flesh
interrupteth
these
holy
determinations
,
and
suggesteth
many
devices
of
sinne
,
which
oft
times
finde
too
great
harbour
in
the
soul
.
What
good
soul
is
not
pestered
with
thoughts
of
pride
,
covetousness
,
vanity
,
voluptuousness
,
devices
of
revenge
,
cosenage
,
fraud
,
revenge
,
injustice
,
and
how
to
lessen
or
excuse
sinne
?
3.
The
faculty
of
judging
is
in
part
renewed
by
grace
to
discern
the
things
that
differ
,
and
to
approve
the
things
that
are
excellent
,
but
in
part
remains
corrupt
with
errour
,
vanity
and
folly
:
from
which
ariseth
a
conflict
between
the
judgement
of
the
flesh
and
of
the
spirit
.
For
so
farre
forth
as
the
minde
is
enlightened
to
discern
between
truth
and
falshood
,
right
and
wrong
,
good
and
evil
,
it
doth
allow
and
approve
,
esteem
and
prize
the
one
simply
and
in
comparison
,
and
disallow
,
reject
and
vilifie
the
other
;
but
so
farre
forth
as
it
still
remaineth
erroneous
,
vain
and
foolish
,
it
mistaketh
errour
for
truth
,
wrong
for
right
,
Psal
.
73.13
,
15
and
evil
for
good
.
So
David
himself
being
ignorant
of
the
state
of
the
godly
and
wicked
in
this
life
in
respect
of
prosperity
and
adversity
,
and
that
these
things
happen
alike
to
all
,
was
ready
by
a
false
judgement
to
condemn
the
generation
of
Gods
children
,
but
that
after
going
into
the
Sanctuary
his
mind
was
enlightened
with
the
knowledge
of
the
truth
,
and
his
judgement
gave
right
evidence
.
Act.
10.14
,
34
,
35
,
And
the
Apostle
Peter
being
ignorant
of
the
abrogating
of
the
cermonial
Law
after
the
death
of
Christ
,
and
of
the
breaking
down
of
the
partition
wall
between
the
Jews
and
Gentiles
,
judgeth
the
creatures
of
God
unclean
which
he
had
sanctified
,
and
that
he
was
so
confined
within
the
Land
of
Jury
,
that
he
might
not
preach
unto
the
Gentiles
:
but
when
God
by
vision
had
inlightened
his
minde
with
the
knowledge
of
the
truth
,
he
reformed
also
the
errour
of
his
judgement
.
The
case
standing
thus
with
the
man
regeneate
,
it
followeth
:
First
,
That
a
man
renewed
by
grace
doth
truly
judg
his
state
by
nature
to
be
miserable
and
vile
,
sinne
to
be
abhominable
and
filthy
;
but
he
cannot
sufficiently
discover
the
depth
of
his
misery
,
or
the
multitude
and
hainousness
of
his
transgressions
.
The
best
men
sinne
many
times
when
they
know
it
not
:
and
every
mans
sinne
is
greater
than
he
doth
account
it
.
Secondly
,
A
sanctified
heart
doth
highly
prize
the
favour
of
God
,
and
the
joys
of
Heaven
,
as
farre
to
be
preferred
above
the
pleasures
of
sinne
,
and
all
transitory
vanities
of
this
life
:
but
his
capacity
is
too
shallow
to
comprehend
the
worth
of
heavenly
things
in
their
due
measure
.
The
things
of
God
are
infinitely
more
excellent
than
our
esteem
of
them
.
Thirdly
,
The
Spirit
of
God
opening
the
eyes
of
a
man
regenerate
to
see
and
discern
the
incomprehensible
value
of
spiritual
things
,
he
doth
resolve
to
seek
after
them
,
though
it
be
with
the
loss
of
all
earthly
contentments
,
and
to
persist
immoveably
in
the
pursuit
of
them
,
notwithstanding
all
occurrences
which
might
divert
or
turn
him
aside
:
But
when
the
judgment
of
the
flesh
prevaileth
,
a
good
man
may
preferre
the
less
good
before
the
greater
,
and
disallow
that
in
comparison
which
he
esteemed
in
it self
considered
.
Thus
Peter
denied
his
Master
to
save
his
life
;
and
he
that
in
a
general
and
constant
determination
hath
chosen
God
for
his
portion
,
in
some
particular
acts
may
approve
vanity
rather
than
affliction
.
Fourthly
,
By
reason
of
this
mixture
of
grace
and
corruption
in
the
faculty
of
discerning
,
the
most
wise
and
judicious
do
often
erre
,
taking
evil
for
good
,
and
good
for
evil
,
wrong
for
right
,
and
right
for
wrong
.
And
hereby
we
easily
perceive
that
the
wisdom
of
the
world
which
is
earthly
,
sensuall
,
and
divelish
,
doth
abide
in
the
heart
renewed
with
spiritual
wisdom
from
above
,
which
two
mutually
oppose
each
other
with
might
and
main
.
For
the
one
is
wholly
taken
up
and
exercised
in
spiritual
and
heavenly
things
,
which
it
seeth
,
knoweth
,
and
esteemeth
as
most
excellent
,
and
doth
contemn
worldly
vanities
as
dross
and
dung
,
yea
,
loss
in
comparison
of
them
:
but
the
other
is
wholly
devoted
to
earthly
things
and
transitory
trifles
;
looketh
only
downward
,
and
not
able
to
discerne
the
glorious
beauty
of
those
divine
excellencies
,
it
is
only
delighted
in
beholding
those
things
whose
beauty
is
subject
to
the
senses
and
natural
reason
:
about
which
it
is
continually
exercised
.
Peter
may
be
an
example
for
this
matter
,
in
whom
we
may
see
our
own
faces
:
for
in
that
notable
confession
of
faith
in
Christ
,
which
he
made
in
the
name
of
all
the
Disciples
,
he
shewed
that
in
his
mind
he
savoured
the
things
of
God
,
Mat
.
16.16
.
Mat
.
16.23
.
who
a
little
after
is
reprehended
by
our
Saviour
for
his
carnal
counsel
,
as
not
savouring
the
things
of
God
.
And
thus
it
standeth
with
Christians
in
this
world
,
whiles
the
wisdom
of
the
Spirit
doth
exercise
her
sovereignty
,
and
is
preserved
,
nourished
,
and
kept
,
they
are
wise
to
do
good
,
couragious
for
the
truth
,
forward
in
the
practice
of
piety
and
godliness
:
But
when
carnal
wisdom
getteth
the
start
,
and
dimmeth
the
sight
of
sound
judgment
with
the
mists
of
errour
,
shews
of
vanities
,
and
policies
of
the
flesh
,
then
they
take
counsel
and
follow
courses
prejudiciall
to
their
peace
and
safety
.
4.
The
reliques
of
corruption
still
remain
in
the
renewed
faculty
of
remembring
,
which
causeth
a
continuall
sight
in
that
power
of
the
soul
.
For
the
memory
so
farre
as
it
is
spiritual
,
laboureth
to
blot
out
and
deface
all
worldly
,
wicked
and
sinfull
impressions
,
and
to
have
imprinted
in
it
,
those
heavenly
and
spiritual
documents
and
instructions
which
have
been
entrusted
unto
it
by
the
sanctified
understanding
,
that
it
might
call
them
to
mind
seasonably
and
with
due
effect
.
Contrariwise
the
flesh
and
unregenerate
part
standeth
in
direct
opposition
to
the
spirit
,
labouring
to
reprint
and
repeate
those
lessons
of
impiety
and
prophaneness
which
before
our
conversion
especially
,
and
since
also
we
have
learned
in
the
School
of
the
Divel
and
of
the
world
;
and
to
work
in
us
oblivion
and
forgetfulness
of
all
good
things
,
whereby
those
heavenly
Treasures
and
spiritual
Jewels
are
presently
cast
out
of
doors
,
as
soon
as
they
are
received
;
or
if
the
understanding
of
them
be
kept
in
the
brain
for
discourse
,
their
vigour
is
lost
in
the
heart
.
The
aim
of
the
Spirit
is
to
treasure
up
and
hide
the
Word
of
God
in
the
heart
,
that
it
might
effectually
and
with
fruit
be
recalled
as
occasion
requireth
.
The
action
of
the
flesh
is
to
race
out
all
remembrance
of
what
is
truly
good
and
acceptable
,
by
causing
utter
forgetfulness
of
what
hath
been
taught
or
done
,
or
besotting
men
to
rest
in
the
bare
,
fruitless
,
dead
repetition
of
it
without
life
or
power
.
For
that
is
forgotten
,
which
affecteth
not
according
to
the
nature
and
quality
of
the
thing
.
Again
,
the
Spirit
endeavoureth
to
cast
out
the
rubbish
of
impiety
,
prophaness
,
scurrility
,
filthiness
,
ribaldry
,
malitiousness
,
that
it
might
never
be
remembred
without
hatred
or
detestation
.
But
the
flesh
solliciteth
to
the
delightfull
remembrance
of
wickedness
past
,
that
by
the
pleasure
of
it
the
soul
might
be
defiled
.
Thus
it
standeth
with
the
regenerate
:
First
,
He
doth
truly
and
effectually
remember
the
things
that
concern
his
peace
,
and
the
glory
of
God
:
but
is
not
able
to
recall
them
when
occasion
is
offered
,
as
he
ought
.
Secondly
,
He
doth
look
back
upon
sinnes
past
with
grief
and
hatred
,
but
cannot
at
all
times
detest
the
thought
of
them
,
never
loath
their
remembrance
in
that
measure
as
is
fit
.
Thirdly
,
When
the
flesh
prevails
through
the
laziness
,
security
,
and
infirmity
of
the
faithfull
,
then
they
stain
themselves
with
the
delightfull
remembrance
of
evil
,
or
the
slight
remembrance
of
what
is
seriously
to
be
minded
.
5.
The
faculty
of
willing
and
nilling
,
choosing
,
refusing
,
and
prosecuting
,
is
in
part
renewed
,
and
in
part
remains
corrupt
;
which
two
contrary
factions
war
together
without
ceasing
:
for
the
regenerate
part
willeth
and
enforceth
that
which
is
good
,
and
nilleth
and
rejecteth
all
evil
:
but
the
part
unregenerate
willeth
and
chooseth
that
which
is
evil
in
it self
,
or
at
least
some
inferiour
good
in
place
of
the
chief
,
and
nilleth
and
refuseth
that
which
is
truly
,
absolutely
,
universally
good
.
As
for
example
,
the
spiritual
part
being
guided
by
the
understanding
,
enlightned
with
saving
knowledge
,
chooseth
and
embraceth
God
as
the
chief
good
,
his
Kingdom
and
righteousness
as
the
chief
happiness
,
and
refuseth
and
contemneth
the
world
and
earthly
vanities
,
the
service
of
Satan
,
and
the
momentanie
pleasures
of
sinne
,
which
in
the
end
bring
death
and
destruction
;
though
they
for
the
present
be
bitter
to
the
flesh
,
and
much
more
imbittered
by
afflictions
,
and
these
be
sweet
and
delightfull
to
the
carnal
appetite
.
But
contrariwise
that
part
of
the
will
which
remaineth
unregenerate
,
being
directed
by
that
wisdom
which
is
worldly
,
sensul
and
divelish
,
neglecteth
and
refuseth
the
present
comforts
of
grace
which
it
relisheth
not
,
and
the
future
hopes
of
heavenly
happiness
which
it
knoweth
not
,
as
being
out
of
sight
and
beyond
the
apprehension
of
sense
,
uncertain
,
and
not
to
be
compassed
without
great
difficulty
;
and
it
chooseth
and
embraceth
this
present
world
with
the
vain
honours
,
uncertain
riches
,
and
sinfull
pleasures
of
it
;
because
they
are
subject
to
the
senses
and
may
be
had
in
present
possession
.
First
,
A
man
sanctified
by
the
Spirit
,
is
enabled
to
will
and
choose
that
which
is
spiritually
good
,
in
truth
,
order
,
and
sincerity
:
but
he
cannot
will
it
in
perfection
and
measure
as
he
ought
,
according
as
the
goodness
of
the
thing
deserves
.
Secondly
,
He
doth
truly
nill
all
evil
,
and
refuse
,
contemn
,
and
tread
under-feet
the
base
vanities
of
this
world
,
which
sollicite
to
draw
the
heart
from
God
:
but
he
cannot
turn
from
evil
,
nor
despise
vanity
in
that
exactness
the
Word
requireth
.
Thirdly
,
As
the
will
of
the
regenerate
is
corrupt
in
part
,
so
are
the
motions
,
wishes
and
desires
which
arise
from
it
:
which
ordinarily
are
mastered
by
grace
,
but
now
and
then
prevail
against
the
Spirit
and
get
ground
of
it
.
From
this
Combate
in
the
intellectual
nature
springeth
another
betwixt
faith
and
the
contrary
extreams
,
infidelity
and
presumption
,
which
continually
assault
one
another
,
sometimes
the
one
,
sometimes
the
other
getting
the
better
in
the
particular
skirmish
,
although
in
conclusion
and
end
of
the
fight
,
faith
alwaies
overcometh
and
obtaineth
a
full
and
final
Victory
.
In
the
mean
time
,
even
after
that
by
faith
we
have
laid
hold
on
the
Promises
,
and
have
grown
to
a
great
measure
of
strength
and
to
an
high
degree
of
perswasion
;
doubting
and
infidelity
,
taking
the
opportunity
of
some
grievous
temptation
,
do
give
unto
our
faith
many
wounds
and
foils
,
Heb
.
11.11
.
Rom
.
4.19
.
Mat
.
14.30
.
Psal
.
42.6
.
&
73.13
.
&
77.10
.
of
which
notwithstanding
it
recovereth
upon
the
renewing
of
our
Covenant
with
God
.
Contrariwise
our
faith
is
assaulted
with
presumption
,
whereby
the
flesh
moveth
us
falsly
to
apply
the
Promises
,
and
to
presume
of
Gods
love
and
our
own
salvation
.
For
though
these
do
potentially
belong
to
all
the
faithful
,
yet
they
cannot
actually
be
applied
unto
them
,
so
long
as
they
live
and
lie
securely
in
some
known
sins
without
repentance
.
But
against
these
also
faith
prevaileth
,
when
as
it
purifieth
the
heart
,
bringeth
to
a
sight
and
sense
of
sinne
,
to
a
loathing
and
detestation
of
them
,
with
constant
resolution
and
earnest
endeavour
to
leave
and
forsake
them
.
Thus
the
case
stands
in
this
particular
:
First
,
The
strongest
faith
is
imperfect
,
and
mixt
with
the
contrary
unbelief
,
doubting
,
presumption
.
Secondly
,
Faith
is
an
uniform
,
universall
,
constant
adherence
to
the
whole
truth
of
God
in
habite
,
though
the
act
be
often
interrupted
Thirdly
,
By
reason
of
this
fight
,
when
unbelief
prevailes
,
the
very
child
of
God
may
fall
into
fits
and
pangs
of
despair
.
Yea
,
this
despair
may
be
so
extream
,
that
it
shall
weaken
the
body
and
consume
it
,
more
than
any
sickness
.
Fourthly
,
Though
the
faithfull
man
be
brought
to
despair
of
his
election
and
salvation
in
Christ
,
yet
his
desparation
is
neither
totall
nor
finall
.
It
is
not
totall
,
because
he
doth
not
despair
with
his
whole
heart
,
faith
even
at
that
instant
lusting
against
despair
.
It
is
not
finall
,
because
he
shall
recover
before
the
end
of
this
life
.
The
affections
are
subordinate
to
the
will
,
in
which
the
conflict
is
not
more
dangerous
,
but
more
turbulent
and
violent
.
Poyson
in
the
brain
is
as
mortall
and
pernicious
as
any
other
,
but
in
the
stomack
much
more
raging
and
violent
:
so
the
corruption
of
minde
and
will
is
no
less
perillous
,
but
that
of
the
affections
more
sensible
and
grievous
.
The
hard
stone
in
the
heart
striveth
with
the
soft
flesh
,
rebellion
with
obedience
,
corruption
with
grace
,
and
whilest
the
spirit
draweth
the
heart
unto
God
,
and
spiritual
and
heavenly
things
,
that
it
may
inseparably
cleave
and
adhere
unto
them
,
the
flesh
pulleth
it
back
and
with-draweth
it
from
them
,
and
laboureth
to
keep
it
still
fixed
and
fastned
upon
earthly
and
worldly
vanities
.
There
is
a
con●inuall
conflict
between
the
affections
,
wherein
the
same
affections
divided
(
as
it
were
)
between
grace
and
corruption
do
fight
and
strive
against
themselves
;
and
sometimes
being
cross
matched
,
do
mutually
oppose
and
encounter
other
affections
and
passions
which
are
contrary
and
opposite
unto
them
;
the
former
combate
being
exercised
in
contrary
,
the
latter
about
the
same
subjects
.
Thus
the
love
of
God
,
and
of
spirituall
and
heavenly
things
is
assaulted
with
self-love
,
love
of
the
world
,
and
hatred
of
those
Divine
excellencies
;
Affiance
in
God
,
his
providence
and
promises
,
with
confidence
in
the
creatures
,
and
diffidence
in
the
all-sufficient
creatour
;
zeal
of
Gods
glory
with
carnall
blind
zeal
,
coldness
and
lukewarmness
;
the
fear
of
God
which
is
ingenuous
and
filiall
,
with
fear
of
men
,
and
fear
of
God
which
is
slavish
and
servile
;
Hope
in
God
,
with
earthly
hopes
,
and
also
with
presumption
and
despair
;
Sorrow
for
sinne
,
with
worldly
sorrow
which
causeth
death
,
and
also
with
wretchlesness
and
carnal
security
:
Joy
in
the
holy
Ghost
and
spiritual
rejoycing
in
God
,
with
carnal
joy
in
the
pleasures
of
sinne
,
and
desperate
grief
for
worldly
losses
,
Alacrity
and
chearfulness
in
Gods
service
,
with
carnal
chearfulness
in
pursuing
our
sensual
and
sinfull
delights
,
and
also
with
lumpish
heaviness
,
dullness
,
deadness
of
heart
and
carnall
weariness
.
In
which
conflict
though
the
spirit
receive
many
foyles
through
the
raging
violence
of
these
wild
heasts
and
rebellious
passions
,
and
is
oftentimes
so
wounded
,
that
in
outward
appearance
there
seemeth
to
be
no
life
remaining
,
yet
it
proveth
to
be
but
a
dangerous
swound
,
out
of
which
recovering
with
redoubled
valour
,
it
reneweth
the
combate
and
getteth
the
victory
.
Though
it
seem
but
a
small
spark
remaining
of
a
great
fire
,
almost
extinguished
with
a
flood
of
passions
,
and
so
covered
under
the
ashes
of
corruptions
that
it
scarce
appeareth
,
yet
when
the
Spirit
of
God
doth
blow
upon
it
,
it
increaseth
in
strength
to
a
great
flame
.
In
respect
of
this
mixture
of
grace
and
corruption
in
the
whole
soul
and
every
faculty
of
it
,
a
man
regenerate
is
like
him
that
hath
one
legge
sound
,
the
other
lame
;
who
in
every
step
which
he
makes
doth
not
wholly
halt
or
wholly
go
upright
,
but
partly
halt
,
and
partly
go
upright
.
At
the
same
time
he
is
inclined
to
contraries
,
affecteth
things
that
cannot
stand
together
▪
like
a
man
in
a
boat
on
the
water
,
who
goeth
upward
because
he
is
carried
upward
by
the
vessel
;
and
at
the
same
time
goes
downward
,
because
he
walks
downward
in
the
same
vessel
at
the
same
instant
.
But
when
corruption
getteth
the
better
against
grace
,
there
ariseth
in
the
godly
a
certain
deadness
or
hardness
of
heart
,
of
which
they
complain
with
great
bitterness
.
Lastly
,
If
there
be
a
combate
in
the
whole
soul
,
it
must
needs
take
place
in
the
renewed
conscience
,
which
is
the
reflection
of
the
soul
upon
it self
.
For
as
it
is
regenerate
it
is
so
inlightned
and
rectified
by
the
spirit
of
grace
,
that
like
a
true
witness
it
giveth
an
infallible
testimony
between
God
and
us
,
excusing
us
when
we
do
well
,
that
we
may
proceed
in
well-doing
,
and
accusing
us
when
we
have
done
evil
,
that
we
may
forsake
it
and
recover
our selves
by
unfained
repentance
;
yea
before
the
doing
of
either
of
them
both
,
it
giveth
testimony
and
approbation
unto
that
which
is
good
,
that
we
may
embrace
and
practise
it
,
and
also
discovereth
that
which
is
wickedf
and
sinfull
,
that
we
may
shunne
and
avoid
it
.
Neither
doth
it
only
play
the
part
o
a
witness
,
but
also
of
a
Judg
,
and
according
to
this
true
evidence
,
it
either
justifieth
us
,
or
pronounceth
the
sentence
of
condemnation
against
us
.
From
the
former
whereof
ariseth
peace
,
joy
and
comfort
,
whereby
we
are
encouraged
to
proceed
in
all
holy
duties
;
and
from
the
other
,
either
fear
whereby
we
are
restrained
from
falling
into
sinne
,
or
sorrow
and
repentance
not
to
be
repented
of
,
causing
salvation
,
after
that
we
have
fallen
.
But
on
the
contrary
,
as
the
conscience
is
unregenerate
it
remaineth
blinded
with
ignorance
,
and
corrupted
with
benummedness
,
superstition
,
maliciousness
,
and
therefore
is
continually
ready
to
play
the
part
of
a
false
witness
,
either
dawbing
or
colouring
over
our
sinne
with
deceitfull
colours
,
that
we
may
ignorantly
fall
into
it
,
or
excusing
it
being
committed
,
as
though
it
were
light
and
trivial
,
that
we
may
continue
in
it
without
repentance
;
or
on
the
other
side
it
is
ready
to
accuse
us
when
we
do
well
;
and
in
the
service
of
God
,
or
the
use
of
Christian
liberty
to
raise
in
our
minds
superstitious
fears
and
causeless
doubts
;
that
so
being
afrighted
we
may
be
hindred
from
Christian
duties
,
or
discouraged
after
we
have
done
them
.
And
so
answerably
it
playeth
the
false
Judge
,
condemning
where
God
and
a
good
conscience
justifie
,
and
justifying
where
they
condemn
.
The
which
false
sentence
is
the
cause
of
carnal
security
when
we
continue
in
sin
,
and
of
causeless
terrrours
and
needless
fears
when
we
are
carefull
to
perform
our
duty
.
But
the
carnal
conscience
which
lyeth
asleep
in
security
,
being
once
awakened
filleth
the
soul
with
deep
doubts
,
grievous
fears
,
and
horrible
despair
of
mercy
and
forgiveness
,
untill
it
be
allayed
and
quieted
by
faith
in
the
blood
of
Jesus
Christ
,
which
is
sufficient
to
purge
it
from
all
pollutions
.
Thus
the
conscience
of
the
regenerate
is
in
part
lightsome
,
pure
,
peaceable
and
lively
,
directing
in
holiness
,
curbing
from
sinne
,
witnessing
their
reconciliation
with
God
,
testifying
of
their
uprightness
,
inciting
and
comforting
them
in
weldoing
:
But
[
in
]
part
it
is
darksome
,
impure
,
superstitious
,
scrupulous
,
unquiet
,
benummed
,
and
erroneous
.
From
which
it
followeth
,
First
,
That
a
Christian
can
neither
perfectly
understand
the
multitude
of
his
sinnes
,
nor
the
measure
of
his
grace
exactly
.
Secondly
,
His
peace
is
mixed
with
unquietness
,
and
his
assurance
dimmely
apprehended
,
assaulted
with
doubtings
.
Thirdly
,
The
godly
are
subject
to
be
loose
in
many
things
where
in
they
should
be
strict
,
and
to
be
scrupulous
in
some
cases
,
wherein
they
may
take
liberty
;
to
run
too
fast
now
and
then
,
and
anon
to
grow
slack
and
lazy
.
Fourthly
,
When
the
flesh
prevails
they
may
fall
into
a
great
fit
of
security
and
benummedness
,
out
of
which
they
are
ordinarily
awakened
with
fears
and
terrours
.
CHAP.
III
.
Of
the
divers
kindes
of
Combate
that
be
in
unregenerate
men
;
And
how
they
differ
from
that
Combate
which
is
proper
to
the
Regenerate
.
The
issue
,
or
event
of
the
Spiritual
Combate
.
The
Meanes
to
be
used
for
the
weakening
of
the
flesh
,
and
strengthening
of
the
spirit
unto
this
Combate
.
The
effect
of
the
Combate
,
with
the
Properties
thereof
.
Question
:
IS
there
no
Combate
in
unregenerate
men
?
A.
There
be
divers
kinds
of
Combates
:
First
,
Of
divers
desires
in
different
respects
,
or
of
the
reasonable
will
and
sensitive
appetite
in
sundry
considerations
.
This
may
be
found
in
good
and
bad
,
innocent
and
corrupt
in
this
life
.
Secondly
,
Of
divers
faculties
,
as
of
the
mind
or
conscience
with
the
will
,
reason
with
appetite
leading
to
things
evil
,
vain
or
hurtfull
.
This
is
to
be
found
only
in
subjects
corrupted
with
sinne
,
but
is
common
to
the
godly
and
ungodly
.
Thirdly
,
Of
the
remainders
of
Gods
Image
,
with
the
power
of
corruption
in
the
same
faculty
,
mind
or
will
.
This
hath
place
in
civil
honest
men
,
who
continue
in
their
natural
stock
,
and
be
not
changed
by
grace
.
Fourthly
,
Of
the
temporary
graces
of
the
Spirit
with
the
strength
of
corruption
in
some
sort
repressed
,
but
not
mortified
.
This
is
proper
to
them
that
be
in
part
enlightned
with
the
knowledge
of
the
truth
,
and
are
partakers
of
some
common
graces
of
the
spirit
,
though
not
such
as
accompany
salvation
.
Fifthly
,
Of
the
flesh
and
the
Spirit
:
This
is
peculiar
to
the
Saints
in
this
life
,
whose
graces
be
true
,
but
imperfect
:
for
where
this
Combate
is
,
there
is
soundness
of
grace
mixed
with
corruption
.
Q.
How
doth
the
Combate
between
the
flesh
and
the
spirit
differ
from
that
of
the
conscience
and
will
or
affections
?
A.
1.
They
differ
in
their
ground
or
cause
:
for
whereas
the
spiritual
Conflict
ariseth
from
the
grace
of
regeneration
,
whereby
the
gifts
and
graces
of
Gods
Spirit
,
being
infused
into
all
our
powers
and
faculties
,
do
make
us
warre
against
our
carnal
corruptions
and
fleshly
lusts
;
the
Conflict
which
is
in
the
unregenerate
ariseth
from
that
light
which
shineth
into
the
mind
,
and
ransacketh
the
heart
,
and
discovereth
to
the
conscience
what
is
right
or
wrong
,
good
or
evil
.
Thus
the
understanding
by
the
light
of
nature
or
common
grace
discerning
in
particular
actions
what
is
good
and
to
be
embraced
,
and
what
is
evil
to
be
shunned
,
informeth
the
conscience
accordingly
,
and
leaveth
it
to
her
censure
and
determination
,
either
to
approve
us
for
the
doing
of
good
and
forsaking
of
evil
,
or
to
condemn
us
for
the
doing
of
evil
,
and
neglecting
of
good
.
But
the
will
being
transported
by
its
own
sinfull
corruption
,
and
sometime
overswaied
with
the
violence
of
the
sensitive
appetite
and
affections
,
it
hearkeneth
unto
them
,
and
stoppeth
the
ears
to
reason
and
conscience
.
For
example
,
the
understanding
informeth
us
that
God
is
to
be
honoured
above
all
,
that
our
Parents
are
to
be
reverenced
and
obeyed
,
that
we
must
love
our
enemies
,
do
good
to
all
men
:
But
the
will
perverted
with
the
baits
of
worldly
vanities
,
Exo
.
9.27.35
.
1
Sam
.
24.17
.
Voluptas
magna
me
invitam
subit
.
Sen.
Med
.
Act.
5.
doth
rise
up
in
open
rebellion
against
reason
and
conscience
,
and
resolveth
that
it
will
do
what
it
listeth
;
and
go
on
in
its
own
course
.
2.
They
are
differenced
by
the
manner
of
Conflict
:
for
the
one
is
free
and
voluntary
,
the
other
forced
and
constrained
.
The
will
of
the
regenerate
freely
chooseth
good
,
refuseth
evil
,
and
laboureth
the
expulsion
of
inhabiting
corruption
:
but
the
will
of
the
unregenerate
is
bent
upon
evil
,
and
liketh
not
,
willingly
admitteth
not
any
thing
that
makes
against
it
.
In
all
this
Conflict
between
Conscience
and
Affection
,
Reason
and
Appetite
,
there
is
no
enmity
and
contrariety
between
them
in
their
natures
,
neither
is
there
more
grace
or
less
corruption
in
the
reason
and
conscience
,
then
in
the
will
and
affections
:
Cautus
enim
metuit
foveam
lupus
,
accipiterque
suspectos
laqueos
,
&
opertum
milvius
baemum
Horat
.
Ep.
lib
.
1.16
.
for
they
as
well
as
these
do
like
and
love
sinne
with
the
pleasures
and
profits
of
it
in
its
own
nature
,
if
they
were
not
deterred
with
the
fearfull
consequences
of
Gods
judgments
and
punishments
,
which
they
see
will
necessarily
follow
upon
such
sinfull
premises
.
Others
propound
the
difference
thus
;
The
spirit
is
moved
to
assault
the
flesh
by
the
true
love
of
God
,
which
causeth
it
to
make
warre
against
carnal
lusts
,
because
they
are
odious
unto
him
,
as
being
enemies
to
his
grace
,
and
contrary
to
his
holy
will
;
and
by
a
filial
fear
of
his
Majesty
which
maketh
the
man
regenerate
loath
to
yeeld
unto
any
motions
of
sinne
,
least
he
should
thereby
displease
and
offend
him
:
but
the
Combate
between
the
conscience
and
affections
ariseth
from
self-love
and
servile
fear
,
which
make
the
man
unregenerate
to
withstand
the
motions
of
sinne
in
the
will
and
affections
,
for
fear
of
those
punishments
,
which
will
accompany
his
sinnes
,
as
horrour
of
conscience
,
shame
,
corporall
paine
,
eternal
death
and
hellish
condemnation
.
3.
There
is
a
difference
between
these
Conflicts
in
respect
of
the
Combatants
:
for
in
the
Combate
between
the
flesh
and
the
spirit
,
there
is
a
Conflict
between
grace
and
corruption
,
in
the
same
faculties
,
not
arising
from
discourse
upon
outward
grounds
of
ensuing
mischiefs
,
but
from
a
reall
change
of
their
nature
wrought
by
Gods
Spirit
,
which
yet
is
but
imperfect
.
But
in
the
Combate
which
is
in
the
unregenerate
,
the
Conflict
is
between
divers
faculties
,
which
are
all
carnal
and
corrupted
,
fighting
one
of
them
against
another
,
not
out
of
hatred
of
sinne
or
love
of
goodness
,
but
from
the
apprehension
of
outward
things
that
may
follow
upon
the
committing
of
sinne
,
whereby
the
heart
is
not
moved
at
all
to
turn
unto
God
,
but
notwithstanding
all
danger
continueth
stiffe
and
obstinate
.
4.
Where
there
is
only
a
Combate
between
conscience
and
affection
,
there
usually
follows
one
of
these
two
things
;
either
policy
to
rock
conscience
asleep
,
and
subtilty
to
deceive
it
with
carnal
pretences
or
despair
if
it
cannot
be
deluded
:
But
the
will
that
is
truly
renewed
by
grace
,
as
it
abhorres
the
evil
whereunto
it
is
inticed
,
so
it
useth
all
gracious
means
to
avoid
it
,
and
declineth
whatsoever
might
allure
unto
the
practice
of
evil
.
5.
These
Combates
are
distinguished
in
their
effects
.
First
,
The
unregenerate
conscience
gainsayeth
sinne
,
but
prevaileth
not
against
it
,
and
usually
this
is
the
occasion
to
hasten
the
committing
of
it
:
because
the
more
we
are
restrained
,
the
more
desperatly
we
rebell
against
the
Law
;
corruption
being
too
strong
for
reason
unsanctfied
.
But
the
sanctified
will
,
as
it
is
assisted
by
grace
to
hate
sinne
as
sinne
,
so
it
is
enabled
thereby
in
the
use
of
holy
means
to
withstand
the
assaults
of
the
flesh
:
or
if
through
violence
of
tentation
or
neglect
of
means
it
be
overtaken
,
this
proves
a
gracious
occasion
to
prevent
further
evils
of
security
,
pride
,
&c.
and
drives
unto
Christ
for
further
sanctification
.
Secondly
,
The
warre
between
the
spirit
,
and
the
flesh
causeth
unto
us
the
most
secure
peace
,
even
peace
with
God
who
hath
given
us
his
Spirit
to
assure
us
of
his
favour
and
strengthen
us
in
this
spiritual
Fight
,
against
his
and
our
enemies
;
peace
between
the
faculties
of
our
souls
,
when
as
the
inferiour
faculties
are
in
quiet
subjection
to
the
superiour
.
It
bringeth
also
with
it
unspeakable
joy
,
spiritual
comfort
,
and
sound
refreshing
:
because
it
is
an
evidence
of
our
regeneration
,
a
pledge
of
Gods
love
,
an
assurance
of
full
and
final
Victory
over
all
our
enemies
.
But
the
Conflict
of
conscience
in
the
unregenerate
,
causeth
continuall
garboyls
and
hot
dissention
,
tyranny
in
the
superiour
faculties
ruling
only
by
servile
fear
,
and
rebellion
in
the
inferiour
,
when
they
have
power
to
break
the
yoke
of
government
;
horrour
and
anguish
of
mind
,
disconsolate
sorrow
and
hellish
despair
,
when
the
affright
of
conscience
beareth
sway
;
or
the
mad
and
tumultuous
joy
of
frantick
men
,
when
the
wild
affections
and
disordered
passions
do
silence
conscience
and
get
the
upper-hand
.
Finally
,
that
Conflict
between
the
flesh
and
the
spirit
,
makes
the
man
regenerate
with
more
care
and
diligence
to
observe
his
own
heart
,
carefully
to
renew
his
repentance
,
and
conscionably
to
watch
over
all
his
waies
.
But
the
Conflict
of
conscience
is
commonly
joyned
with
secure
wretchlessness
,
whereby
the
unregenerate
man
doth
carelesly
neglect
the
causes
and
occasions
of
this
bitter
Conflict
,
untill
he
be
overtaken
with
them
,
and
only
avoideth
the
punishment
and
not
the
sinne
which
causeth
it
;
or
the
sinne
only
,
when
he
is
sensible
of
the
punishment
,
and
that
in
respect
of
the
outward
act
for
servile
fear
of
paine
and
smart
,
not
with
a
free
and
willing
heart
.
6.
The
spirit
and
flesh
doth
in
all
things
oppose
against
one
another
:
the
spirit
the
flesh
in
all
that
is
evil
,
the
flesh
the
spirit
in
all
that
is
good
.
For
there
is
no
good
action
which
the
spiritual
man
performeth
,
but
the
flesh
interposing
,
hindereth
and
interrupted
it
:
and
contrariwise
there
is
no
evil
known
to
the
spirit
and
done
by
the
flesh
,
wherein
the
spirit
doth
not
cross
and
oppose
it
.
But
the
Conflict
of
conscience
extendeth
not
to
the
whole
course
of
life
,
but
only
to
some
particular
actions
,
and
yeelding
unto
the
will
in
ordinary
,
common
,
and
lesser
sinnes
,
it
only
contendeth
with
them
about
the
committing
of
such
sinnes
as
are
hanious
and
outragious
,
and
especially
against
the
second
Table
.
7.
The
last
difference
between
these
divers
Conflicts
is
in
respect
of
time
;
for
the
Combate
between
the
flesh
and
the
spirit
begins
at
the
time
of
regeneration
,
and
not
before
:
and
being
begun
it
is
continual
and
constant
to
the
very
end
of
our
lives
,
though
it
may
have
some
intermissions
in
respect
of
our
sense
and
feeling
.
But
the
Combate
of
conscience
doth
begin
oftentimes
long
before
conversion
,
even
as
soon
as
we
have
the
use
of
reason
and
understanding
,
but
it
is
neither
constant
nor
continuall
,
but
onely
by
pangs
and
fits
,
upon
occasion
of
some
sinne
already
acted
,
or
about
to
be
committed
.
Q.
Is
this
Combate
of
Conscience
in
all
unregenerate
men
?
A.
It
is
not
in
them
only
,
nor
yet
in
all
.
For
this
Combate
may
also
be
in
the
faithfull
and
regenerate
,
yet
not
in
the
part
regenerate
:
for
the
sanctified
will
and
affections
do
not
oppose
the
sanctified
conscience
and
reason
.
But
in
the
unregenerate
part
even
the
faithfull
themselves
do
feel
this
Conflict
in
them
,
between
conscience
accusing
for
fear
of
judgment
and
punishment
,
and
carnal
concupiscence
drawing
them
to
sinne
.
The
which
is
more
weak
on
that
side
of
passion
,
because
their
corruption
is
much
abated
and
subdued
,
but
stronger
on
the
side
of
conscience
,
because
it
is
excited
with
a
greater
illumination
,
discovering
more
manifestly
the
odiousness
of
sinne
,
and
fearfulness
of
those
punishments
which
it
diserveth
.
Howsoever
in
another
respect
the
violence
of
it
is
abated
,
namely
,
as
it
terrifieth
with
servile
fear
.
Rom
.
1.21.31
.
Eph.
4.17
,
18.
1
Tim
.
4.2
.
Nor
is
this
Combate
in
all
unregenerate
persons
;
as
in
men
extreamly
ignorant
or
outragious
wicked
,
who
have
blotted
out
the
Law
of
nature
,
and
are
given
up
into
a
reprobate
sense
.
This
Conflict
is
seldom
in
simple
people
,
that
know
not
the
Law
;
subtile
wits
,
that
are
cunning
to
daube
over
sinne
;
Luk
.
16.15
.
Mat
.
19.20
.
proud
justitiaries
that
place
holiness
in
external
acts
only
;
nor
in
those
that
are
transported
with
violent
and
outragious
passion
,
who
cannot
hear
the
voice
of
conscience
or
the
suggestion
of
reason
.
Q.
How
differs
this
Combate
between
the
flesh
and
the
spirit
from
that
between
the
remainders
of
Gods
Image
,
and
the
power
of
corruption
in
the
same
faculty
?
A.
The
will
of
a
natural
man
retaineth
some
kind
of
liberty
in
natural
,
civil
and
mora●●hings
,
Od●runt
peccare
boni
virtutis
amore
.
Hor.
Ep.
lib
.
1.
Ep.
16.
though
it
be
very
weak
,
corrupt
and
defective
:
therefore
a
man
continuing
in
the
state
of
nature
,
may
sinne
with
reluctation
,
feel
some
Conflict
against
it
in
will
,
and
as
Judas
had
,
have
his
after-grief
for
it
.
But
this
Combate
differs
from
the
spiritual
,
whereof
we
intreat
in
many
things
.
1.
The
natural
man
hath
a
reluctation
betwixt
the
remnants
of
natural
light
,
and
moral
inclination
of
the
will
on
the
one
side
,
and
the
enormous
aberration
of
his
sensual
wilfulness
on
the
other
:
But
the
godly
mans
resistance
is
between
a
new
divine
quality
in
judgment
,
will
and
affections
wrought
by
the
Spirit
of
God
on
the
one
side
,
and
the
remainders
of
our
native
corruption
on
the
other
.
2.
This
Combate
between
the
remainders
of
Gods
Image
and
the
power
and
reign
of
sinne
,
is
only
in
things
natural
or
moral
,
which
may
be
discerned
to
be
good
or
evil
by
the
light
of
nature
:
But
the
Conflict
between
the
flesh
and
the
spirit
is
general
,
specially
in
things
spiritual
and
supernatural
.
The
natural
man
sinneth
with
reluctation
in
grosser
crimes
,
such
as
the
world
doth
note
;
but
the
righteous
man
in
lesser
,
such
as
no
man
can
challenge
him
for
.
He
hath
after-grief
,
but
it
is
in
such
crimes
,
as
nature
her self
,
less
corrupted
,
judgeth
reproachfull
:
Fieri
non
potest
,
qu●
ut
qualis
quisque
fit
,
tal●a
operetur
.
Z●nch
in
Eph.
5.15
.
whereas
the
godly
mans
grief
is
even
in
good
duties
,
that
sinne
will
not
let
him
do
them
,
as
he
would
.
For
all
acts
be
in
nature
answerable
to
the
qualities
from
which
they
flow
,
and
correspondent
to
the
power
and
will
of
the
worker
.
But
there
is
no
liberty
of
will
in
spiritual
things
remaining
in
the
natural
man
,
untill
he
be
renewed
by
grace
;
he
hath
no
ability
to
will
or
choose
what
is
truly
good
and
acceptable
.
And
having
no
power
to
any
thing
supernatural
,
how
can
there
be
any
Combate
in
him
touching
them
?
With
the
regenerate
it
fareth
better
,
for
by
the
infusion
of
grace
he
is
set
at
liberty
to
will
,
desire
,
choose
and
prosecute
the
things
that
belong
unto
his
peace
,
in
which
he
is
mightily
opposed
by
the
flesh
.
3.
The
natural
man
,
though
he
purpose
not
this
or
that
particular
sinne
,
yet
to
follow
his
own
unrenewed
mind
and
will
,
he
alwaies
purposeth
and
resolveth
with
full
consent
:
But
he
that
hath
a
contrary
spirit
cannot
be
resolute
and
intire
in
following
his
own
will
,
but
intendeth
and
setteth
down
with
himself
to
walk
uprightly
before
God
.
If
he
offend
in
any
thing
it
is
besides
his
purpose
.
When
the
naturalist
standeth
firme
,
he
is
fast
in
bondage
:
but
when
the
regenerate
slippeth
,
he
is
but
half
in
sinne
.
For
as
he
cannot
so
resolutely
do
the
good
he
would
,
because
sinne
lusteth
against
grace
:
so
he
cannot
fully
consent
to
sinne
,
because
the
Spirit
of
grace
lusteth
against
sinne
in
him
.
But
the
unregenerate
hath
set
down
with
himself
to
persist
in
a
sinfull
course
,
even
when
he
contendeth
against
the
breaking
forth
of
some
evil
that
stirreth
in
him
.
4.
In
this
Combate
betwixt
the
remainders
of
Gods
Image
and
power
of
corruption
,
men
follow
their
natural
disposition
,
are
indulgent
to
their
corrupt
inclination
,
aim
at
sinister
ends
and
by-respects
,
as
pleasure
,
profit
,
praise
and
reputation
;
at
least
,
intend
not
the
glory
of
God
,
or
the
mortification
of
the
body
of
sinne
:
But
the
regenerate
labour
to
crucifie
and
weaken
the
law
of
sinne
,
to
kill
the
lusts
of
the
flesh
,
that
with
more
freedom
of
spirit
they
might
serve
God
in
righteousness
and
true
holiness
.
The
civil
honest
man
detesteth
theft
,
murder
,
adultery
,
gross
and
disgracefull
cosenage
,
because
he
is
not
bent
to
such
practises
:
but
as
for
putting
off
of
lusts
,
to
which
naturally
his
heart
enclines
,
he
thinks
it
needless
,
and
that
God
who
hath
made
,
and
knoweth
our
natures
,
doth
not
expect
we
should
be
freed
from
that
,
which
is
by
nature
in
us
.
The
renewed
Christian
is
of
another
mind
,
for
having
put
on
Christ
,
he
hath
put
off
the
willing
service
of
all
sinfull
lusts
,
and
studies
daily
to
approve
himself
unto
God
in
well-doing
.
5.
The
remainders
of
Gods
Image
in
the
natural
man
are
weak
and
feeble
,
easily
overborn
with
the
violent
rage
of
corruption
.
Small
occasions
thrust
men
into
the
committing
of
that
evil
,
which
they
dislike
,
and
condemn
in
others
;
as
fear
of
loss
,
shame
,
disgrace
;
hope
of
gain
,
favour
,
or
such
like
.
But
in
the
regenerate
the
power
of
grace
is
more
lively
and
strong
,
and
the
force
of
corruption
in
part
subdued
,
that
they
be
not
ordinarily
foiled
,
or
drawn
to
live
after
the
flesh
.
Yet
here
it
is
to
be
noted
,
that
inordinate
lusts
are
not
utterly
banished
by
the
spirit
of
sanctification
,
that
we
should
not
be
molested
with
them
:
onely
they
exercise
not
their
tyranny
over
us
,
as
in
the
daies
when
we
were
in
subjection
to
the
flesh
.
It
is
one
thing
to
have
sin
mortified
,
another
not
to
feel
the
stirring
and
moving
of
it
in
us
.
It
is
said
truly
then
to
be
killed
,
when
that
is
done
upon
it
,
which
will
make
it
die
in
time
,
though
it
take
on
a
while
:
as
a
wound
will
ake
and
tingle
after
it
is
dressed
with
a
healing
Plaister
.
He
that
feeleth
it
a
burthen
,
wherewith
he
is
unwilling
to
be
laden
:
He
that
desireth
to
be
set
free
from
it
:
He
that
reneweth
his
faith
toward
Christ
,
who
is
made
of
God
his
sanctified
,
and
resteth
on
him
to
see
these
works
of
the
Devil
utterly
dissolved
,
he
hath
mortified
his
sinne
,
though
the
Devil
and
sinne
should
rage
and
continue
to
tyrannze
in
him
.
The
voluntary
subjection
to
it
,
mortification
presently
causeth
to
cease
:
the
involuntary
suffering
of
it
,
is
successively
diminished
,
but
never
till
death
totally
removed
.
Q.
What
difference
is
there
betwixt
the
Combate
which
is
to
be
found
in
the
temporary
,
and
that
which
is
proper
to
the
regenerate
?
A.
Besides
the
remainders
of
Gods
Image
,
the
temporary
believer
is
endued
with
the
common
graces
of
the
spirit
,
for
substance
not
counterfeit
,
though
ineffectual
to
sanctification
.
He
is
illightned
with
the
knowledge
of
Divine
Mysteries
,
grounded
upon
the
Scripture
,
which
is
not
altogether
idle
and
inefectual
:
He
is
drawn
to
believe
in
some
sort
,
and
with
confidence
to
receive
the
Word
of
the
Kingdom
both
as
true
and
good
.
He
may
reform
himself
in
such
sort
,
that
it
may
be
said
,
Satan
is
cast
out
of
him
:
and
all
this
not
in
hypocrisie
,
or
for
fear
of
punishment
,
but
freely
and
according
to
the
word
of
grace
,
whereby
he
is
moved
to
affect
things
that
are
above
.
From
whence
followeth
a
Combate
in
him
farre
greater
and
of
another
nature
then
that
betwixt
reason
and
appètite
,
conscience
and
affection
,
or
the
reliques
of
Gods
Image
with
the
power
of
sinne
;
even
of
the
common
graces
of
the
spirit
with
the
power
of
corruption
repressed
,
not
mortified
or
killed
.
But
the
graces
of
the
Spirit
are
not
soundly
planted
,
the
Word
of
the
Kingdom
is
not
kindly
received
into
the
heart
,
so
as
to
rule
with
universall
sovereignty
,
and
to
season
throughout
the
powers
of
the
soul
.
Temporary
Christians
make
some
account
of
Gods
favour
and
the
joys
of
Heaven
in
an
inferiour
place
:
but
their
desire
of
happiness
is
subordinate
to
the
things
of
this
world
;
in
particular
estimation
,
which
is
joyned
with
choice
of
heart
,
they
preferre
their
special
delights
before
Christ
,
and
will
rather
leave
him
than
leave
the
world
,
if
the
one
of
necessity
must
be
parted
with
.
Wherefore
the
will
of
the
best
unregenerate
man
,
is
still
in
captivity
under
the
dominion
of
sinne
,
and
his
heart
of
an
earthly
temper
,
though
it
be
somewhat
changed
by
the
superficial
receipt
of
the
Word
of
Life
,
which
it
tasteth
,
but
digesteth
not
.
In
which
respect
the
motions
of
the
unregenerate
in
the
waies
of
godliness
may
be
said
to
be
dead
and
accidentall
;
because
the
soul
is
not
enlivened
by
the
Spirit
of
grace
:
but
the
motion
of
the
regenerate
is
lively
and
natural
,
proceeding
from
the
Spirit
of
grace
that
dwelleth
in
them
,
whereby
they
are
quickned
in
the
inner
man
.
Hereby
we
may
gather
the
difference
of
these
Combates
:
First
,
The
Spirit
lusteth
against
all
evil
and
corruption
,
as
against
the
ignorance
,
vanity
and
folly
of
mind
,
the
frowardness
and
perversness
of
will
,
whereby
it
is
drawn
from
the
chief
good
to
esteem
,
admire
,
affect
,
approve
and
follow
after
things
transitory
,
that
perish
with
the
use
;
and
to
shrink
,
draw
back
,
and
turn
from
the
pursuit
of
things
spiritual
and
supernatural
,
when
it
is
accompanied
with
manifold
crosses
and
aflictions
.
But
the
temporary
Christian
doth
voluntarily
allow
himself
in
the
esteem
and
particular
approbation
of
things
pertaining
to
this
life
,
as
in
themselves
most
usefull
,
and
to
us
most
necessary
and
excellent
.
His
interest
in
them
he
will
not
intirely
forgo
,
his
title
to
them
he
will
not
deliberatly
renounce
,
no
not
that
he
might
gain
an
eternal
Mansion
promised
in
the
Word
,
and
in
general
esteemed
by
himself
an
excellent
.
If
at
any
time
the
light
of
truth
rush
in
and
convince
the
conscience
,
specially
when
in
practice
it
is
made
evident
,
that
comparatively
he
preferreth
the
lesser
inferiour
good
;
he
studieth
not
by
hearty
repentance
to
reform
what
is
out
of
order
,
but
to
cover
the
matter
with
shifts
and
devices
,
distinctions
and
evasions
,
that
please
himself
,
and
bleare
conscience
for
a
time
.
Secondly
,
The
Spirit
that
quickneth
the
regenerate
,
doth
rule
in
them
,
curbing
and
commanding
all
unruly
passions
and
desires
,
with
authority
and
power
.
Rom
.
8.2
.
The
Law
of
the
Spirit
of
life
,
in
Christ
Jesus
,
hath
made
me
free
from
the
law
of
sinne
and
death
.
11
Vers
.
10.
If
Christ
be
in
you
,
the
body
is
dead
because
of
sinne
;
but
the
Spirit
is
life
,
because
of
righteousness
.
But
the
temporary
believer
,
even
in
the
good
things
he
doth
,
is
maimly
led
by
his
unsound
and
corrupt
affections
,
unto
which
the
graces
of
the
spirit
be
subordinate
in
him
.
Thirdly
,
In
the
Conflict
betwixt
the
flesh
and
the
spirit
,
the
better
part
doth
ordinarily
prevail
and
get
the
better
,
that
the
regenerate
cannot
fulfill
the
lusts
of
the
flesh
,
nor
walk
according
to
the
flesh
.
For
whosoever
is
born
of
God
,
overcometh
the
world
,
and
this
is
the
Victory
whereby
we
overcome
the
world
,
even
our
faith
,
1
Joh
.
5.4
.
Greater
is
he
that
is
in
us
,
then
he
that
is
in
the
world
,
1
Joh
.
4.4
.
Sinne
shall
not
have
dominion
over
you
:
for
ye
are
not
under
the
Law
,
but
under
grace
,
Rom
.
6.14
.
They
that
are
Christs
,
have
crucified
the
flesh
with
the
affections
and
lusts
thereof
,
Gal
.
6.24
.
But
the
unregenerate
man
is
ever
indulgent
to
his
carnal
and
corrupt
affections
,
favoureth
himself
in
his
projects
,
and
willingly
yeeldeth
to
be
overcome
in
that
course
which
is
according
to
his
inclination
.
For
he
never
setteth
himself
with
any
determined
resolution
to
seek
the
subduing
and
crucifying
of
his
speciall
sinnes
,
as
earthlymindedness
,
love
of
ease
,
fear
of
trouble
or
persecution
,
inordinate
passion
;
at
all
times
he
is
favourable
to
them
,
and
when
he
is
tryed
in
the
particulars
,
he
will
discover
what
he
is
.
Q.
Do
not
the
godly
offend
in
many
things
?
1
Reg
.
8.46
.
1
Joh
.
1.8
.
Iam
3.2
.
Eccl.
7.20
.
Ioh
.
9.3
.
Psal
.
66.18
.
Psal
.
143.2
.
A.
If
any
man
say
he
hath
no
sinne
,
he
deceives
himself
;
There
is
none
just
that
sinneth
not
.
But
the
godly
sinne
not
in
that
manner
as
they
do
,
who
by
a
peculiar
name
are
called
sinners
.
God
heareth
not
sinners
,
that
is
,
such
as
regard
wickedness
in
their
heart
,
that
look
upon
it
with
delight
:
but
he
heareth
them
that
have
sinne
abiding
in
them
,
else
it
should
be
in
vain
for
any
man
living
to
make
supplication
.
They
are
said
to
be
blessed
,
who
do
not
stand
in
the
way
of
sinners
;
which
blessednese
were
none
at
all
,
if
all
who
sinne
should
be
esteemed
sinners
,
and
so
excluded
from
it
.
The
Scripture
maketh
mention
of
the
pure
in
heart
;
Mat
.
5.8
.
Psal
.
24.4
.
Prov.
20.9
.
Aug
Cont
.
Julian
.
l.
2.
Hil
.
in
Psal
.
118.
and
yet
the
wise
man
saith
,
Who
can
say
,
I
have
cleansed
my
heart
?
perfectly
none
,
but
they
in
part
that
are
sanctified
by
the
Spirit
.
If
God
should
despise
sinners
,
he
should
despise
all
men
,
because
no
man
is
without
sinne
:
And
yet
there
are
some
of
whom
it
is
said
in
speciall
manner
.
The
sinners
shall
not
stand
in
the
assembly
of
the
just
,
Psal
.
1.5
.
The
arms
of
sinners
shall
be
broken
:
but
the
Lord
upholdeth
the
righteous
,
Psal
.
37.17
.
Let
sinners
be
consumed
out
of
the
earth
,
and
let
the
wicked
be
no
more
,
Psal
.
104.35
.
The
wicked
shall
be
cut
off
from
the
earth
,
and
the
transgressors
shall
be
rooted
out
of
it
,
Prov.
2.22
.
Though
a
sinner
live
an
hundred
years
,
it
shall
not
go
well
with
the
wicked
,
Eccl.
8.12
.
&
9.2
.
Sinners
love
those
that
love
them
,
Luk
.
6.32
.
A
distinction
must
be
made
betwixt
these
two
,
having
sinne
and
being
a
sinner
in
Gods
account
.
Such
have
sinne
in
whom
corruption
abideth
and
bringeth
forth
some
fruits
,
either
hindering
good
,
or
quenching
the
motions
of
the
spirit
,
or
drawing
them
unto
evil
.
They
are
sinners
,
who
live
in
bondage
and
thraldom
unto
sinne
,
and
are
taken
captive
of
their
lusts
.
Secondly
,
The
godly
fall
into
sinne
through
frailty
and
infirmity
,
when
they
be
prevented
of
the
temptation
before
they
be
aware
,
2
Chro
.
32.31
.
or
grow
weary
of
making
resistance
,
or
be
left
of
God
to
try
and
humble
them
:
but
they
be
not
workers
of
iniquity
,
committers
of
sinne
in
the
phrase
of
Scripture
.
He
that
is
born
of
God
doth
not
commit
sinne
,
1
Joh
.
3.8
,
9.
They
do
no
iniquity
,
Psal
.
119.3
.
Simply
to
sinne
,
is
more
general
then
to
do
or
commit
sinne
:
every
man
that
committeth
sinne
,
is
truly
said
to
sinne
,
but
not
every
man
that
sinneth
,
to
commit
or
do
sinne
.
As
these
speeches
,
to
him
it
is
sinne
,
Jam
.
4
17.
Joh
.
9.41
.
or
,
ye
have
sinne
,
are
taken
emphatically
,
and
note
the
being
,
cleaving
,
remaining
of
sinne
in
speciall
and
peculiar
sort
:
so
do
the
other
of
doing
or
committing
sinne
,
which
import
as
much
as
to
sinne
without
strife
and
wrestling
,
with
delight
and
indulgence
,
specially
in
lesser
things
.
The
Apostle
John
thus
expoundeth
the
phrase
of
doing
sinne
:
Whosoever
(
saith
he
)
doth
sinne
,
Joh
.
8.34
.
Rom
.
8.16
.
1
Pet
.
2.19
.
the
same
is
the
servant
of
sinne
:
that
is
to
say
,
one
that
is
commanded
of
sinne
,
and
tyrannized
over
by
sinne
,
as
a
drudge
who
cannot
but
do
whatsoever
his
Master
commandeth
him
.
Whereby
it
is
evident
,
that
by
sinning
is
meant
,
no
one
sin
how
great
and
grievous
soever
it
be
(
that
excepted
which
is
against
the
Holy
Ghost
)
but
continuance
with
pleasure
and
indulgence
,
Joh
.
3.5.8
.
in
whose
minds
sinnes
are
incorporated
by
impenitency
,
who
dwell
and
wallow
in
that
filthiness
.
When
Christ
shall
say
,
I
know
ye
not
;
depart
from
me
ye
workers
of
iniquity
,
Mat
.
7.23
.
He
meaneth
not
only
that
iniquity
was
committed
by
them
,
●sal
.
1●0
.
3
.
Psal
.
28.3
.
but
he
signifieth
that
it
was
studiously
committed
,
as
a
man
studieth
or
useth
his
art
or
occupation
.
And
this
is
manifest
in
very
many
Texts
of
Scripture
,
where
it
speaketh
of
the
workers
of
iniquity
:
There
is
no
darkness
nor
shadow
of
death
,
where
the
workers
of
iniquity
may
hide
themselves
,
Job
34.22
.
Thou
hatest
all
the
workers
of
iniquity
,
Psal
.
5.5
.
Fret
not
thy self
because
of
evil
doers
,
neither
be
thou
envious
against
the
workers
of
iniquity
,
Psal
.
37.1
.
Be
not
mercifull
to
any
wicked
transgressours
,
Psal
.
59.5
.
All
the
workers
of
iniquity
shall
be
scattered
,
Psal
.
92.7
.
When
the
righteous
man
turneth
away
from
his
righteousness
,
and
committeth
iniquity
,
and
doth
according
to
all
the
abhominations
that
the
wicked
man
doth
,
Ezek
.
18.24
.
The
Angels
shall
gather
out
of
his
Kingdom
all
things
that
offend
;
and
them
which
do
iniquity
,
Mat
.
13.41
.
In
all
which
places
not
only
the
act
but
the
mind
and
affection
is
noted
:
hence
it
is
that
we
read
in
the
Prophet
,
His
heart
will
work
iniquity
,
Isa
.
32.6
.
Finally
,
they
that
are
in
Christ
do
sinne
,
but
they
walk
not
according
to
the
flesh
;
Put
on
the
whole
Armour
of
God
,
that
ye
may
be
able
to
stand
against
the
wiles
of
the
Devil
,
Eph.
6.11
.
Resist
the
Devil
,
and
he
will
fly
,
Jam
.
4.7
.
I
am
able
to
do
all
things
through
Christ
that
strengtheneth
me
,
Phil
.
4
13.
If
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
flesh
,
ye
shall
live
,
Rom
.
8.13
.
But
they
walk
according
to
the
flesh
,
not
who
through
infirmity
do
slip
into
that
which
is
evil
,
but
to
whom
the
flesh
or
the
things
of
the
flesh
,
is
the
principle
and
chief
scope
of
life
.
But
they
in
whose
mind
and
purpose
the
Spirit
doth
flourish
,
that
the
purpose
and
institution
of
life
should
depend
upon
,
they
are
said
to
walk
according
to
the
Spirit
,
though
now
and
then
some
things
happen
,
which
do
more
resemble
the
nature
of
the
flesh
then
of
the
Spirit
.
Yea
,
sometime
it
falleth
out
in
this
infirmity
,
that
in
the
regenerate
themselves
,
the
flesh
doth
more
shew
it self
then
the
spirit
,
and
though
by
a
certain
general
motion
of
true
faith
the
mind
bend
unto
God
,
yet
there
is
something
in
particular
causes
that
hind●●s
its
light
,
whereby
he
becomes
too
indulgent
to
his
affections
.
But
if
all
things
be
referred
to
the
flesh
,
they
are
said
to
walk
according
to
the
flesh
,
although
they
occasionally
do
many
things
which
seem
to
pertain
to
the
Spirit
.
Q.
Is
it
not
a
note
of
the
Child
of
God
,
that
his
conscience
checketh
him
for
sinne
?
A.
This
work
of
conscience
is
to
be
found
in
unbelievers
,
even
in
all
them
who
are
touched
with
any
sense
of
right
and
wrong
,
just
and
unjust
.
For
in
them
the
conscience
doth
not
cease
to
strive
against
the
flesh
,
untill
it
be
seared
and
past
all
sense
.
But
the
resistance
of
conscience
doth
not
hinder
the
full
consent
of
will
in
sinning
,
rather
it
aggravates
the
sinne
,
and
declareth
the
proneness
of
the
will
to
be
so
strong
,
that
it
cannot
be
hindered
from
consent
by
the
work
of
conscience
.
But
this
is
not
the
Combate
which
we
require
and
describe
:
for
in
that
there
is
some
thing
,
from
which
there
is
respect
towards
God
,
as
to
hate
sinne
for
God
,
to
hunger
and
thirst
after
righteousness
,
to
afflict
the
flesh
,
seriously
to
be
displeased
,
to
ask
pardon
,
and
make
supplication
for
grace
.
And
though
in
this
Conflict
sin
be
not
evermore
prevented
,
yet
it
ever
succeedeth
to
true
repentance
,
and
causeth
to
profit
daily
to
a
setled
will
not
to
offend
.
Q.
When
the
godly
consent
to
sinne
,
doth
the
spirit
lust
against
the
flesh
?
A.
2.
Concerning
the
act
of
sinne
it
is
true
,
that
the
will
being
overcome
by
the
occasion
doth
give
back
,
not
without
the
grief
of
the
holy
spirit
,
but
yet
so
that
the
spirit
doth
soon
resume
its
rule
and
government
,
and
casts
forth
the
enemy
let
in
,
and
by
how
much
the
greater
breach
hath
been
made
,
by
so
much
it
taketh
care
to
fortifie
all
entrances
that
it
invade
not
again
.
2.
In
the
act
of
sinning
after
a
wonderfull
manner
that
is
committed
against
the
will
,
which
yet
cannot
be
committed
but
by
the
will
:
for
there
is
in
the
will
of
man
regenerate
something
mixt
,
that
it
both
willeth
good
with
godly
affection
,
and
desires
it
,
but
being
not
perfectly
regenerate
it
lusteth
after
evil
which
is
contrary
to
good
.
To
imagin
that
the
will
is
not
capable
of
spiritual
gifts
is
most
absurd
:
for
the
Scripture
attributing
purity
,
Mat
.
5.8
.
Luk
.
8.15
.
Psal
.
32.11
.
Psal
.
51.10
.
Ezek
.
11.19
.
Phil
.
2.13
.
Ezek
.
36.26
.
goodness
,
uprightness
to
the
heart
,
doth
evidently
convince
that
supernatural
graces
are
infused
into
the
will
,
unless
we
will
place
the
most
excellent
gifts
of
Divine
grace
in
the
unreasonable
part
of
the
soul
.
Moreover
,
the
habituall
aversion
and
turning
of
the
soul
from
the
lust
of
playing
the
adulteress
with
carnal
things
,
is
it
not
a
wonderfull
change
?
In
like
manner
,
an
infused
free-given
habituall
goodness
,
is
to
be
acknowledged
in
the
will
,
which
is
presupposed
to
all
godly
actions
.
For
seeing
the
Scripture
teacheth
,
that
God
doth
circumcise
the
heart
,
take
away
the
stony
heart
,
and
give
an
heart
of
flesh
,
and
incline
the
heart
to
walk
in
his
waies
;
How
can
we
imagine
that
the
mind
should
be
enlightned
and
the
affections
healed
,
when
the
will
is
naked
and
destitute
of
Divine
grace
?
Now
seeing
the
will
is
in
part
renewed
and
in
part
corrupted
,
what
absurdity
is
it
,
that
there
should
be
contrary
wishes
in
it
at
one
and
the
same
time
,
as
there
be
contrary
inclinations
?
though
when
the
one
prevails
,
the
other
gives
place
.
When
the
heart
consents
to
evil
,
the
regenerate
man
shall
find
cause
to
accuse
himself
of
sloth
and
negligence
,
in
not
stirring
up
the
graces
of
Gods
Spirit
,
and
seeking
aid
from
above
:
but
hence
it
doth
not
follow
,
that
the
will
doth
fully
agree
to
that
which
is
evil
,
or
that
the
renewed
part
doth
wholly
cease
to
make
resistance
.
Q.
What
is
the
Issue
or
Event
of
this
Fight
?
A.
The
Issue
of
it
is
to
prevail
against
the
flesh
,
but
not
without
much
molestation
,
and
some
foils
.
In
all
these
things
we
are
more
then
Conquerours
,
through
him
that
loved
us
,
Rom
.
8.37
.
Resist
the
Devil
,
and
he
will
fly
,
Jam
.
4.7
.
Take
unto
you
the
whole
Armour
of
God
,
that
ye
may
be
able
to
stand
against
the
wiles
of
the
Devil
,
Gal
.
5.16
,
17.
Eph.
6.13
.
Walk
in
the
Spirit
,
and
fulfill
not
(
or
ye
shall
not
fulfill
)
the
lusts
of
the
flesh
.
For
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
:
and
these
are
contr
ary
the
one
to
the
other
:
so
that
ye
cannot
do
the
things
that
ye
would
.
The
Exhortation
of
the
Apostle
is
in
the
16th
verse
,
which
for
the
ambiguity
of
the
Greek
word
may
be
read
two
waies
,
Beza
annot
in
Gal
.
5.16
.
fulfill
ye
,
or
,
ye
shall
fulfill
.
If
it
be
read
after
the
first
manner
,
then
the
Exhortation
stands
of
two
parts
,
of
which
the
one
teacheth
what
is
to
be
done
,
the
other
what
is
to
be
omitted
:
to
wit
,
we
must
walk
in
the
spirit
,
and
not
fufill
the
lusts
of
the
flesh
.
But
if
we
read
them
after
the
second
manner
,
then
it
contains
an
Exhortation
in
these
words
:
Walk
in
the
Spirit
;
Paraeus
in
Gal
.
5.10
.
and
a
Consectary
adjoyned
to
the
Exhortation
:
and
ye
shall
not
fulfill
the
lusts
of
the
flesh
.
And
this
reading
seemes
most
agreeable
to
the
mind
of
the
Apostle
,
to
the
scope
and
circumstances
of
the
place
.
The
scope
is
,
to
prescribe
an
Antidote
to
carnal
liberty
.
For
in
the
13th
verse
he
exhorted
the
Galatians
,
that
they
would
not
abuse
their
Christian
Liberty
for
an
occasion
to
the
flesh
:
Now
in
this
verse
,
he
bringeth
a
remedy
,
how
they
might
repress
and
bridle
the
rage
and
violence
of
the
flesh
.
If
ye
walk
in
the
spirit
,
then
it
shall
come
to
pass
that
we
shall
not
fulfill
the
lusts
of
the
flesh
.
And
the
reason
following
in
the
17th
verse
,
doth
more
confirm
,
that
the
flesh
is
tamed
and
bridled
of
the
spirit
,
as
of
the
contrary
:
because
contraries
are
expelled
and
cured
by
contraries
,
By
this
it
appears
,
that
the
later
reading
is
most
fit
to
the
sense
of
the
Apostle
;
and
so
is
it
best
approved
of
by
learned
and
judicious
Authors
.
The
end
or
event
of
that
combate
is
described
in
these
words
,
and
these
two
are
contrary
,
that
ye
cannot
do
the
things
that
ye
would
:
which
if
it
be
referred
to
the
words
immediatly
going
before
,
then
it
may
be
interpreted
of
the
will
regenerate
and
unregenerate
,
which
mutually
lust
one
against
another
,
and
hinder
each
other
that
they
cannot
do
what
they
would
.
But
if
it
be
referred
to
the
exhortation
before-going
,
then
it
must
necessarily
be
understood
of
the
regenerate
power
of
the
soul
,
which
doth
curb
and
bridle
the
desires
of
the
flesh
,
that
they
break
not
forth
into
action
.
This
sense
the
scope
of
the
Apostle
,
and
the
reason
alledged
by
him
,
doth
evidently
require
:
For
how
doth
it
follow
from
the
contrariety
between
the
flesh
and
the
spirit
,
that
we
shall
not
follow
the
lusts
of
the
flesh
,
if
we
walk
in
the
Spirit
,
unless
in
event
the
spirit
get
the
victory
?
Touching
the
prevailing
of
the
spirit
these
rules
are
to
be
observed
.
1.
The
spirit
prevails
not
in
one
instant
,
but
in
the
generall
whole
course
of
a
mans
life
.
So
the
Apostle
John
saith
,
He
that
is
born
of
God
sinneth
not
,
for
he
preserveth
himself
:
1
Joh
.
5.18
,
19
the
grace
of
God
in
his
heart
ordinarily
prevailing
in
him
.
And
Paul
makes
it
the
property
of
the
regenerate
man
,
to
walk
according
to
the
spirit
,
Rom
.
8.2
,
13.
which
is
not
now
and
then
to
make
a
step
forward
,
but
to
keep
his
ordinary
course
in
the
way
of
godliness
.
As
in
going
from
Barwicke
to
London
,
it
may
be
,
a
man
now
and
then
will
go
amiss
:
but
he
speedily
returns
to
the
way
again
,
and
his
generall
course
shall
be
right
.
The
man
that
is
led
by
the
spirit
doth
for
the
most
part
walk
in
the
perfect
undefiled
way
,
though
now
and
then
he
may
go
astray
,
and
slip
aside
.
2.
The
spirit
prevails
not
without
much
striving
,
resistance
,
pain
and
difficulty
.
This
conflict
of
the
regenerate
resembleth
the
practice
of
a
sick
man
,
who
being
recovered
of
some
grievous
disease
,
walks
a
turn
or
twain
about
his
chamber
,
saying
,
ah
,
I
would
fain
walk
up
and
down
,
but
I
cannot
:
meaning
,
not
that
he
cannot
walk
at
all
,
but
signifying
that
he
cannot
walk
as
h●
would
,
being
soon
wearied
through
faintness
.
The
graces
of
the
spirit
be
imperfect
in
degree
,
as
is
the
strength
of
the
sick
person
,
which
causeth
wearisomness
in
the
Christian
course
.
The
effect
of
this
weakness
is
,
that
it
stirreth
up
earnest
longings
and
desires
of
more
perfect
recovery
and
fuller
strength
:
for
as
the
feeling
of
bodily
weariness
causeth
desire
of
perfect
health
and
ability
to
stirre
with
more
ease
and
speed
;
so
doth
the
sense
of
spirituall
infirmity
.
3.
This
prevailing
of
the
spirit
,
causeth
not
that
all
concupiscence
doth
utterly
cease
,
or
is
altogether
extinguished
in
the
faithfull
,
that
none
vex
or
trouble
them
:
but
that
it
exercise
not
dominion
over
them
,
and
draw
them
at
pleasure
whether
it
will
.
The
Apostle
saith
not
,
the
lusts
of
the
flesh
shall
not
entice
,
annoy
or
trouble
you
;
but
ye
shall
not
be
in
subjection
unto
it
,
it
shall
not
hale
and
draw
you
to
fulfill
the
desires
of
it
,
it
shall
not
tyrannize
in
you
,
as
it
doth
over
the
unregenerate
.
The
power
of
corruption
is
abated
by
little
and
little
through
the
prevailing
of
the
spirit
:
but
corruption
doth
still
abide
,
and
the
motions
of
it
will
still
arise
in
the
soul
,
so
long
as
we
live
in
this
world
.
4.
This
prevailing
is
not
without
some
foyls
,
when
God
is
pleased
to
leave
them
to
themselves
,
that
they
might
know
what
is
in
them
;
2
Chro
.
32
.
3●
.
or
the
temptation
rusheth
violently
upon
them
before
they
be
aware
;
or
else
they
grow
weary
of
the
fight
,
and
cast
down
their
weapons
.
This
happeneth
through
the
ignorance
,
infirmity
,
negligence
,
and
sometimes
security
of
the
best
of
Gods
servants
that
live
in
this
world
.
The
best
learned
are
ignorant
of
many
things
,
know
nothing
for
measure
as
they
ought
:
and
experience
witnesseth
,
that
many
things
fall
out
of
our
minds
by
tentation
,
and
come
into
forgetfulness
,
which
would
have
been
of
great
use
then
,
and
were
known
before
.
Besides
,
whatsoever
we
are
,
we
are
imperfect
;
hard
and
slow
to
understand
,
apt
and
prone
to
forget
,
slack
heavy
and
weak
in
will
,
changeable
and
uncertain
in
affections
,
in
all
which
,
imbred
pravity
doth
cause
,
that
in
this
mortal
body
we
carry
about
with
us
daily
an
army
of
vices
,
with
which
we
must
Conflict
at
all
times
in
every
moment
.
But
in
what
things
soever
we
are
imperfect
,
in
them
also
we
are
weak
.
Therefore
when
we
cannot
be
sufficiently
attent
amidst
these
warres
,
nor
sufficiently
fenced
for
all
purposes
,
we
must
needs
fall
sometimes
,
nor
can
the
occasions
of
sinne
that
creep
suddainly
upon
us
,
altogether
be
prevented
,
and
wholly
overcome
.
But
if
by
the
corrupt
disposition
of
nature
we
commit
so
many
things
not
well
,
what
shall
be
done
when
force
of
tentation
,
and
vehement
motion
of
passions
shall
be
added
to
it
?
What
servant
of
God
is
there
living
upon
earth
,
who
doth
not
feel
the
motions
of
the
flesh
urging
to
that
which
is
evil
,
and
forcing
him
to
complain
?
O
miserable
man
that
I
am
!
Who
is
not
interrupted
in
his
best
duties
with
vain
,
unseasonable
,
roving
thoughts
;
base
,
filthy
and
wicked
?
Who
is
not
hindered
with
unbelief
,
clogged
with
sloth
,
deadness
,
hardness
of
heart
;
distracted
with
vain
pleasures
and
worldly
cares
?
Who
do
not
runne
into
no
small
offences
,
being
darkned
with
the
clouds
of
ignorance
?
Who
doth
not
offend
in
many
things
every
day
by
negligence
,
sloth
,
idleness
,
disregard
and
want
of
watchfulness
,
of
which
he
repents
at
evening
,
and
in
which
there
is
cause
he
should
repent
again
in
the
morning
?
Yea
,
no
doubt
some
deal
more
boldly
,
and
by
reason
of
infirmity
presume
of
infirmity
,
and
grow
too
indulgent
to
themselves
in
many
things
because
they
are
weak
.
Certainly
as
it
hapneth
in
a
civil
Common-wealth
the
Kingdom
standing
,
that
some
parts
are
molested
by
in-rodes
and
incursions
of
the
enemies
,
and
can
hardly
fortifie
themselves
so
strongly
,
that
they
should
not
be
compelled
to
bear
spoyles
and
robberies
with
their
great
damage
:
so
it
falleth
out
in
our
spiritual
state
,
the
Kingdom
of
Christ
being
confirmed
in
us
,
that
to
our
great
loss
we
suffer
the
invasion
of
the
enemy
.
Thus
we
may
see
some
faithfull
men
to
be
overgrown
with
earthlimindedness
,
rusted
with
idleness
,
carried
away
with
vanity
,
puffed
up
with
pride
,
distempered
with
anger
,
inclined
to
rash
censuring
.
And
which
is
more
to
be
lamented
,
sometimes
through
heedlesseness
,
security
and
presumption
,
the
godly
are
overtaken
and
fall
into
some
gross
or
notorious
offences
.
In
this
case
,
the
spirit
for
the
time
being
vanquished
and
subdued
by
the
flesh
,
not
quite
extinguished
,
the
man
regenerate
is
like
a
Souldier
,
that
with
a
blow
hath
his
brain-pan
cracked
,
so
as
he
lies
groveling
astonished
,
not
able
to
fight
:
or
like
him
that
hath
a
fit
of
the
falling-sickness
,
who
for
a
time
lies
like
a
dead
man
.
How
farre
the
Child
of
God
may
fall
,
is
to
be
handled
in
more
fit
place
hereafter
:
here
it
is
sufficient
to
note
,
that
a
man
soundly
regenerate
and
born
anew
,
can
never
sin
so
as
to
be
wholly
cut
off
from
Christ
.
In
respect
of
inward
comfort
,
fellow
ship
and
communion
he
may
be
cut
off
from
Christ
,
but
not
in
respect
of
union
and
conjunction
with
him
.
A
mans
arm
taken
with
the
dead
palsie
,
hangs
by
,
and
receives
no
heat
,
life
or
sense
,
from
the
rest
of
the
members
,
or
from
the
head
,
yet
for
all
this
it
remains
still
united
and
coupled
to
the
body
,
and
may
again
be
recovered
by
Plaisters
and
Physick
:
so
after
a
grievous
fall
the
Child
of
God
feels
no
inward
peace
and
comfort
,
but
is
smitten
in
conscience
with
the
trembling
of
a
spiritual
palsie
for
his
offence
:
and
yet
indeed
still
remains
before
God
a
member
of
Christ
in
respect
of
conjunction
with
him
,
and
shall
be
restored
to
his
former
estate
after
serious
repentance
.
When
the
Believer
falleth
into
gross
notorious
sinne
,
he
is
not
cast
from
the
state
of
justification
and
adoption
,
the
seed
of
grace
perisheth
not
utterly
,
faith
is
not
clean
extinguished
:
but
for
the
present
he
hath
cast
himself
into
a
damnable
condition
,
lyeth
under
the
Fatherly
wrath
of
God
,
and
hath
made
himself
unapt
immediately
to
enter
into
the
Kingdom
of
Heaven
.
Immediately
unapt
,
Psal
.
32.3
,
4.
1
Ioh
.
1.8
,
9.
Ezek
.
18.21
.
1
Cor
.
6.9
.
Apoc
.
21.
I
say
,
for
God
hath
instituted
this
order
,
that
the
act
of
repentance
should
go
before
the
benefit
of
pardon
;
and
in
his
holy
Word
ordained
,
that
no
unclean
thing
should
enter
into
the
Kingdom
of
Heaven
.
Nor
is
this
Doctrine
any
way
prejudicial
to
the
grace
of
God
,
as
if
the
flesh
were
stronger
than
the
spirit
.
For
the
grace
of
God
shall
certainly
uphold
and
lead
the
Elect
and
faithfull
to
the
participation
of
eternal
life
,
in
which
work
the
Lord
doth
take
away
all
will
of
actual
resisting
his
blessed
Spirit
:
but
the
principall
acts
without
which
the
salvation
of
the
Elect
cannot
stand
,
must
be
distinguished
from
other
subsequent
acts
in
themselves
not
absolutely
necessary
to
salvation
,
as
to
avoid
this
or
that
sinne
,
to
omit
the
doing
of
this
or
that
particular
good
.
For
the
producing
of
the
former
,
grace
doth
so
work
,
that
it
gives
to
the
Elect
in
due
time
both
to
be
able
,
and
to
will
and
to
do
:
to
the
other
the
guidance
of
the
Spirit
is
not
wanting
to
us
,
Eph.
4.30
.
but
we
may
be
and
are
oft
wanting
to
the
grace
of
God
.
The
Spirit
is
able
to
sanctifie
us
throughout
,
and
to
uphold
us
from
falling
;
but
he
worketh
as
he
pleaseth
,
not
as
he
is
able
;
as
he
knowes
it
to
be
for
the
glory
of
God
,
and
the
good
of
the
Elect
,
not
ever
to
the
producing
of
this
or
that
particular
good
,
or
the
hindering
of
this
or
that
particular
evil
:
because
the
Lord
in
his
infinite
wisdom
knowes
it
not
to
be
expedient
.
Besides
,
God
is
not
wanting
to
us
in
any
thing
necessary
to
salvation
,
or
that
he
hath
promised
in
the
Covenant
of
grace
:
but
when
we
are
foyled
,
we
are
wanting
to
our selves
,
and
must
bear
the
blame
of
our
transgression
.
But
what
we
do
evilly
,
that
God
ordereth
by
his
surpassing
wisdom
to
a
most
excellent
end
.
For
God
permits
these
foyles
for
weighty
causes
:
First
,
That
men
might
be
abased
and
confounded
in
themselves
with
the
consideration
of
their
vile
natures
,
and
learn
not
to
swell
with
pride
;
because
of
Gods
grace
.
Paul
saith
,
2
Cor
.
12.7
,
8.
that
after
he
had
been
rapt
up
into
the
third
Heaven
,
the
messenger
of
Satan
was
sent
to
buffet
him
,
and
(
as
we
say
)
to
beat
him
black
and
blew
,
that
he
might
not
be
exalted
out
of
measure
.
Secondly
,
That
we
may
learn
to
deny
our selves
,
and
cleave
unto
the
Lord
from
the
bottom
of
our
hearts
.
Paul
saith
,
2
Cor
.
1.9
.
that
he
was
sick
to
death
,
that
he
might
not
trust
in
himself
,
but
in
God
who
raiseth
the
dead
The
effects
following
upon
the
foyles
of
the
part
regenerate
are
these
.
First
,
Unfeigned
and
bitter
sorrow
for
our
slips
and
fals
.
Of
this
we
have
example
in
the
Church
,
who
finding
her
failings
and
fals
into
sinne
,
Esa
.
63.17
.
pitifully
complaineth
and
cryeth
out
unto
God
for
help
.
O
Lord
,
why
hast
thou
made
us
to
erre
from
thy
waies
?
And
hardned
our
hearts
from
thy
fear
?
Return
for
thy
servants
sake
;
the
Tribes
of
thine
Inheritance
.
Secondly
,
Rom
7.24
.
An
earnest
and
vehement
desire
to
be
freed
from
the
slavery
of
sinne
,
and
to
serve
the
Lord
in
the
duties
of
holiness
and
righteousness
.
For
as
the
needle
in
the
Dial
which
is
touched
with
a
Loadstone
may
by
a
forcible
motion
turn
and
wind
to
and
fro
,
but
will
never
stand
fixed
and
stedfast
till
it
bend
unto
its
own
proper
point
:
so
the
heart
of
the
regenerate
touched
with
Gods
Spirit
,
howsoever
through
the
violence
of
the
flesh
,
and
strength
of
Satans
tentations
,
it
may
be
averted
from
God
,
and
turn
this
way
and
that
way
after
the
vanities
of
this
world
,
yet
it
never
resteth
till
it
be
again
returned
and
inclined
towards
him
,
from
whom
it
had
first
motion
and
being
.
Thirdly
,
There
followeth
an
uncessant
care
to
use
all
means
for
the
encrease
of
grace
,
and
to
take
all
opportunities
to
subdue
and
crucifie
the
flesh
;
As
Souldiers
that
have
once
felt
the
force
of
enemies
,
do
labour
afterwards
to
withstand
their
fury
by
taking
all
occasions
and
advantages
to
weaken
their
might
and
power
.
The
fourth
Rule
is
,
That
the
Spirit
doth
get
full
Victory
at
the
end
of
mans
life
:
For
then
the
flesh
is
utterly
abolished
,
and
sanctification
accomplished
:
because
no
unclean
thing
can
enter
into
the
Kingdom
of
Heaven
.
Q.
What
means
must
be
used
for
the
weakning
of
the
flesh
?
A.
1.
We
must
not
feed
our
flesh
with
sinfull
pleasures
and
carnal
delights
,
nor
give
it
ease
and
contentment
by
satisfying
and
glutting
it
with
all
worldly
superfluities
,
ease
and
delicacy
,
immoderate
use
of
lawfull
recreations
and
voluptuous
delights
.
For
though
this
might
go
for
good
policie
between
Nation
and
Nation
,
to
help
forward
their
enemy
in
their
voluptuous
delights
,
because
hereby
they
are
weakned
and
made
effeminate
;
yet
it
is
not
so
in
this
conflict
with
the
flesh
,
seeing
the
more
it
is
effeminated
and
pampered
with
carnal
delights
,
the
more
it
is
strengthened
against
the
spirit
.
To
feed
often
liberally
,
not
refraining
any
thing
to
which
ones
appetite
leadeth
,
to
be
gratifying
carnal
desire
,
now
with
one
thing
,
now
with
another
,
alas
,
what
doth
it
?
It
distempereth
the
flesh
with
lust
,
it
doth
make
the
very
soul
fleshly
affected
,
it
indisposeth
us
to
those
exercises
which
are
performed
by
the
mind
;
it
makes
us
fit
to
be
kindled
with
anger
or
any
such
like
passion
.
Finally
,
it
taketh
up
the
minde
with
thought
what
it
shall
next
be
served
with
in
this
kinde
.
2.
By
all
holy
means
we
must
restrain
and
withhold
from
the
flesh
whatsoever
might
nourish
,
stirre
up
,
or
strengthen
sinne
.
For
example
,
we
must
use
our
best
endeavour
to
shut
forth
of
the
minde
all
sinfull
cogitations
,
vain
imaginations
,
wicked
deliberations
,
ungodly
counsels
,
pernicious
errours
,
false
opinions
,
the
delightfull
remembrance
of
sinfull
pleasures
.
We
must
preserve
our
hearts
from
all
unlawfull
lusts
,
wicked
desires
,
unruly
passions
,
and
ungodly
affections
,
especially
from
covetuousness
,
ambition
and
carnal
voluptuousness
.
We
must
preserve
our
tongues
from
all
corrupt
communication
,
our
eyes
from
wanton
and
wicked
objects
,
our
ears
from
dishonest
and
ungodly
discourses
,
and
our
mind
and
body
from
sloth
,
idleness
,
excessive
delight
and
looseness
.
Finally
,
We
must
not
fulfill
our
inordinate
desires
in
things
lawfull
,
but
cross
and
curb
them
;
as
David
would
not
drink
of
the
waters
of
Bethel
,
which
he
so
wonderfully
desired
.
But
if
we
cannot
prevent
the
rising
of
evil
thoughts
and
corrupt
motions
,
then
it
must
be
our
wisdome
to
quench
them
with
all
speed
,
and
to
watch
against
all
things
that
might
kindle
and
enflame
them
;
specially
we
must
wat●h
over
our
senses
,
which
being
the
gates
of
our
souls
,
do
either
let
in
or
keep
out
friends
and
enemies
.
3.
The
flesh
must
be
resisted
in
the
first
beginnings
of
sinne
,
and
in
all
occasions
which
it
taketh
.
Heb
3.13
.
If
we
give
sinne
an
inch
,
it
will
take
an
ell
;
it
knoweth
better
how
not
to
begin
,
than
having
begun
to
make
an
end
.
Give
the
waters
no
passage
.
It
is
most
safe
to
encounter
the
enemy
before
he
hath
set
foot
upon
our
borders
;
or
if
he
have
made
entrance
before
we
were
aware
,
to
drive
him
out
before
he
be
entrenched
.
And
as
we
must
resist
the
first
motions
,
so
must
we
shunne
all
occasions
of
sinne
.
He
that
feareth
death
,
if
he
be
wise
,
he
will
not
drink
poyson
,
nor
thrust
himself
into
needless
and
dangerous
quarrels
,
nor
expose
his
person
to
any
perils
which
threaten
destruction
.
He
that
would
preserve
his
riches
which
he
loveth
,
will
not
entertain
occasions
of
needless
expences
,
much
less
suffer
his
doors
to
stand
wide
open
in
the
night
,
or
invite
known
thieves
to
lodge
with
him
.
4.
We
must
neglect
no
sinne
,
as
though
we
were
in
no
danger
of
falling
into
it
,
nor
esteem
any
sin
so
small
as
that
we
may
willingly
or
negligently
commit
it
.
We
are
prone
to
all
sinne
,
if
God
leave
us
to
our selves
:
and
the
hurt
of
the
least
sinne
is
exceeding
dangerous
.
The
smallest
sinne
is
an
aversion
from
God
,
the
transgression
of
his
law
,
the
violater
of
his
justice
;
it
defileth
the
soul
,
woundeth
conscience
,
weakneth
the
power
of
grace
,
grieveth
the
Spirit
,
hardneth
the
heart
,
makes
entrance
for
greater
,
and
disinableth
to
fight
manfully
against
the
most
notorious
offences
.
And
here
let
us
be
warned
,
that
we
excuse
not
our selves
in
any
slip
or
oversight
,
though
it
appear
little
or
small
:
for
sin
will
harbour
where
it
is
defended
and
countenanced
.
And
if
we
plead
for
it
by
way
of
excusing
,
we
cannot
set
against
it
in
good
earnest
,
nor
will
slight
dislike
be
of
force
to
keep
it
under
.
5.
Our
mortification
must
be
without
stint
or
restraint
,
extending
it self
in
respect
of
the
object
,
unto
all
our
lusts
,
and
not
unto
some
only
;
in
respect
of
the
time
it
must
be
continuall
,
even
to
the
very
end
of
our
lives
;
and
in
respect
of
degree
,
we
must
not
content
our selves
to
have
overcome
and
mortified
all
our
sinfull
lusts
in
some
small
measure
,
but
we
must
labour
and
strive
after
perfection
.
2
Cor
.
7.1
.
1
Thes
.
5.23
.
Q.
What
means
must
be
used
for
the
cheering
and
strengthening
of
the
Spirit
unto
this
Conflict
?
A.
1.
We
must
earnestly
desire
to
have
the
spirit
more
strengthened
,
and
the
gifts
and
graces
thereof
enlarged
and
multiplied
.
For
as
we
have
Gods
Promise
,
that
if
wanting
the
Spirit
,
we
do
desire
and
pray
for
it
,
Luk
.
11.13
.
he
will
give
him
unto
us
:
so
also
when
having
it
,
we
desire
to
have
all
graces
encreased
,
Psal
.
145.18
.
the
Lord
will
satisfie
our
desires
.
2.
We
must
nourish
the
good
motions
of
the
Spirit
,
neither
quenching
them
,
nor
delaying
to
practice
them
.
For
it
much
cheereth
and
delighteth
this
heavenly
Counsellour
,
when
as
we
hearken
to
his
Counsels
,
and
be
advised
by
him
in
our
courses
.
3.
Serious
care
to
maintain
peace
with
God
,
is
a
speciall
means
to
strengthen
the
Spirit
.
For
if
God
be
offended
how
shall
his
Spirit
be
well
pleased
with
us
?
How
shall
he
be
willing
to
renew
our
strength
?
to
send
unto
us
new
supplies
of
his
graces
,
and
to
assist
us
against
our
spiritual
enemies
?
4.
Continuall
exercise
is
necessary
to
preserve
and
strengthen
the
graces
of
the
Spirit
.
We
find
by
experience
that
the
sight
is
bettered
by
seeing
,
and
much
weakned
when
it
is
deprived
of
fit
objects
.
The
habituall
memory
is
much
strengthened
by
the
practicall
,
and
made
feeble
and
unfaithfull
when
as
it
hath
no
exercise
or
imployment
.
Sloth
and
remisseness
is
a
great
enemy
to
bodily
health
and
thrift
;
so
is
it
to
spiritual
growth
and
increase
;
Use
grace
,
and
increase
in
grace
.
Husband
thy
stock
,
and
thy
store
shall
be
multiplied
.
(
Other
means
I
will
spare
to
mention
at
this
present
,
because
they
come
to
be
handled
in
their
place
hereafter
.
)
Q
What
are
the
Effects
of
this
Combate
?
A.
1.
From
this
Conflict
between
the
flesh
and
the
spirit
,
arising
from
the
imperfection
of
our
regeneration
,
this
effect
is
wrought
and
caused
in
the
man
regenerate
,
that
he
can
neither
perfectly
will
good
,
nor
hate
evil
.
For
when
the
will
,
as
it
is
regenerate
,
would
do
that
which
is
good
,
or
avoid
and
shun
that
which
is
evil
,
that
part
which
remaineth
unregenerate
struggleth
and
hindereth
,
and
when
this
would
embrace
the
evil
or
refuse
the
good
,
the
regenerate
part
resisteth
and
opposeth
.
2.
The
best
acts
of
the
regenerate
fall
short
of
perfection
required
:
for
the
action
cannot
exceed
the
habite
from
which
it
springeth
:
if
the
one
be
defective
,
the
other
is
faulty
.
The
cause
of
works
in
man
are
the
mind
,
will
and
affections
sanctified
:
in
which
the
flesh
and
the
spirit
are
mixt
together
:
therefore
works
of
grace
,
even
the
best
of
them
,
are
mixt
works
,
partly
holy
,
partly
sinfull
.
If
any
reply
,
that
good
works
are
the
works
of
the
holy
Spirit
,
and
for
that
cause
perfectly
righteous
.
I
answer
,
it
is
true
indeed
,
they
come
from
the
Holy
Ghost
that
cannot
sin
,
but
not
only
or
immediately
,
for
they
come
from
the
mind
and
will
of
man
,
which
are
regenerate
only
in
part
,
and
have
much
of
the
old
man
remaining
in
them
,
and
thereupon
must
nee●s
infuse
some
uncleanness
into
the
effects
produced
by
them
.
3.
The
regenerate
cannot
do
the
evil
which
the
flesh
lusteth
after
.
Gal
.
5.17
.
1
Joh
.
3
8
,
9.
First
,
He
cannot
commit
sin
at
what
time
soever
the
flesh
would
.
He
that
is
born
of
God
sinneth
not
,
neither
can
he
sin
,
because
he
is
born
of
God
.
This
Joseph
intimateth
in
his
deniall
of
the
wicked
suit
which
his
Mistress
made
unto
him
:
Gen.
39.9
.
Hew
can
I
do
this
great
wickedness
and
sinne
against
God
?
And
what
restrained
him
?
surely
the
fear
of
God
and
his
holy
Spirit
,
which
would
not
suffer
him
to
fall
into
so
great
wickedness
.
Secondly
,
He
cannot
commit
sin
as
the
wicked
do
with
full
,
intire
,
perfect
resolution
:
for
sin
being
deposed
from
its
regency
,
cannot
reign
and
rule
in
the
whole
man
as
in
times
past
.
So
much
grace
as
is
wrought
in
the
mind
,
will
,
affections
;
so
much
is
abated
proportionally
of
the
strength
of
the
flesh
.
Abbat
.
in
Thomson
diatrib
.
cap
.
21.
p.
●06
.
1
Joh
.
5.19
.
But
some
Divines
do
use
this
distinction
,
that
the
full
will
to
sin
may
be
understood
two
waies
.
For
either
it
is
so
expounded
as
when
it
is
said
the
whole
World
,
and
so
the
whole
man
,
lyeth
in
sin
,
and
the
whole
will
is
addicted
to
nothing
but
sin
;
or
that
it
should
be
carried
with
all
its
force
into
this
or
that
act
of
sin
,
without
any
reluctancy
and
resistance
.
In
the
former
sense
the
regenerate
cannot
sin
with
full
consent
:
but
in
the
latter
they
may
,
not
only
in
lesser
,
but
even
in
greater
trespasses
,
that
for
the
time
there
be
felt
no
resistance
.
Thirdly
,
He
cannot
walk
in
the
way
of
sinners
,
but
propoundeth
unto
himself
to
worship
God
in
holiness
and
righteousness
;
in
which
course
though
sometime
he
slippeth
and
falleth
,
yet
by
the
grace
of
the
Spirit
he
recovereth
again
,
and
returneth
into
the
right
way
.
Fourthly
,
By
reason
of
this
Conflict
the
man
regenerate
cannot
do
the
good
the
Spirit
willeth
,
nor
yeeld
that
perfect
obedience
to
the
Law
of
God
which
it
requireth
and
he
desireth
.
For
when
he
would
runne
the
Christian
race
,
the
sinne
that
compasseth
him
doth
cling
about
his
neck
,
and
either
maketh
him
for
weariness
to
sit
down
,
or
to
runne
forward
slowly
and
with
great
difficulty
.
It
is
true
,
that
in
this
Conflict
the
flesh
doth
not
wholly
hinder
and
withdraw
the
regenerate
man
from
performing
of
his
duty
,
nor
alienate
his
mind
and
heart
from
the
study
and
embracing
of
goodness
and
righteousness
,
but
yet
still
it
endeavoureth
to
do
it
;
and
though
it
cannot
make
him
to
stand
still
or
turn
back
again
,
yet
like
an
heavy
burden
it
presseth
him
down
,
and
hindereth
him
in
his
journey
.
The
consideration
whereof
should
move
every
Christian
to
be
humbled
in
the
sight
of
his
own
frailty
,
wants
and
imperfections
,
to
deny
himself
and
his
own
righteousness
,
that
he
may
wholly
rest
upon
the
grace
and
mercy
of
God
in
Jesus
Christ
.
It
should
also
move
us
to
watch
and
pray
;
Prov.
4.25
.
Heb
.
3.13
.
&
13.13
.
Phil
.
2.12
.
to
mourn
for
remainders
of
sin
that
war
within
us
,
and
strive
forward
towards
perfection
;
to
lift
up
the
feeble
hands
that
hang
down
,
and
to
work
out
our
salvation
with
fear
and
trembling
.
Q
What
are
the
Properties
of
this
Combate
?
A.
1.
This
Combate
is
against
the
root
of
evil
and
the
first
motions
of
it
,
not
only
against
notorious
sinnes
or
the
gross
outward
acts
.
2.
It
is
continuall
in
the
whole
course
of
the
regenerate
mans
life
,
though
it
be
less
sensible
at
one
t●●e
then
at
another
.
3.
In
this
Conflict
the
Spirit
is
the
Conquerour
and
doth
prevail
;
as
hath
been
shewed
.
PART
2.
Of
the
Government
of
the
Tongue
.
CHAP.
I.
Divers
Reasons
to
perswade
us
to
govern
our
Tongue
aright
.
The
spring
,
or
root
of
a
well
ordered
Tongue
.
That
no
man
of
himself
is
able
to
govern
his
Tongue
aright
.
I
Should
now
come
to
Treat
of
the
right
ordering
of
the
outward
man
,
but
I
shall
speak
only
to
the
Government
of
the
Tongue
,
because
he
that
can
govern
his
Tongue
,
will
be
able
to
bridle
his
whole
body
,
Jam
.
3.2
.
And
to
order
his
conversation
aright
.
Q.
Why
is
the
Tongue
to
be
governed
aright
?
A.
God
requireth
it
,
and
so
bindeth
us
to
this
duty
upon
our
allegiance
unto
him
;
according
to
that
of
the
Psalmist
,
Psal
.
34.13
.
Prov.
4.24
.
1
Tim
.
4.12
.
Keep
thy
Tongue
from
evil
,
and
thy
lips
from
speaking
guile
;
Where
is
required
not
only
that
we
do
not
speak
evil
,
but
that
we
keep
our
Tongues
under
a
narrow
watch
,
that
we
do
not
speak
it
The
Reasons
to
force
this
duty
are
many
.
1.
The
Tongue
is
of
great
power
and
potency
to
draw
us
to
good
or
evil
,
life
or
death
,
according
to
that
of
the
wise
man
,
Death
and
life
are
in
the
power
of
the
Tongue
,
Prov.
18.21
.
&
10.19
.
Lingua
continet
pharmacum
vitae
,
&
pharmacum
mortis
.
lib
.
Mus
.
105.2
.
Anacharsis
being
asked
wha●
was
worst
,
and
best
in
a
man
,
answered
,
The
Tongue
;
if
it
be
not
ruled
,
it
is
the
worst
,
if
well
ruled
,
it
is
the
best
.
Prov.
13.3
.
Prov.
21.23
.
Psal
.
52.4
.
Rom
3.13
.
Prov
30.14
.
Psal
.
57.4
.
Jer
.
●
8.
Psal
.
64.3
,
4.
Iam
.
3.5
,
6
,
7
,
8.
Eccl.
10.13
.
Prov.
12
18.
Psal
.
140.3
.
Psal
.
120.4
.
Prov.
11.9
.
Est.
3.
Calumnia
injuria
afficit
absentem
,
&
non
senticuti
ictum
seu
pl●gam
infert
.
Herod
.
in
Polum
.
and
they
that
love
it
shall
eat
the
fruit
thereof
.
It
is
a
tree
of
life
to
them
that
use
it
well
:
a
tree
of
death
to
them
that
abuse
it
.
It
is
fitly
compared
to
the
gates
of
a
besieged
City
,
whose
safety
or
destruction
stands
much
in
their
carefull
or
loose
custody
.
As
a
Master
of
the
Family
cals
upon
his
Servants
to
look
well
to
the
fire
:
so
doth
Solomon
to
keep
the
Tongue
.
In
regard
whereof
he
saith
in
another
place
,
that
he
who
keepeth
his
mouth
,
keepeth
his
life
:
but
he
that
openeth
wide
his
lips
shall
have
destruction
:
And
again
,
Who
so
keepeth
his
mouth
and
his
Tongue
,
keepeth
his
soul
from
troubles
.
2.
The
malitiousness
of
this
little
member
should
make
us
to
watch
over
it
with
great
care
,
for
as
the
Psalmist
,
and
the
Apostle
Paul
,
describe
the
effects
and
fruits
of
it
.
It
deviseth
mischief
,
and
like
a
sharpe
razor
worketh
deceitfully
;
It
speaketh
deceit
,
and
loveth
to
lie
rather
then
to
speak
righteousness
;
It
delighteth
in
devouring
words
,
it
cutteth
as
a
sword
,
and
the
poyson
of
Aspes
is
under
the
lips
.
So
the
Apostle
James
telleth
us
,
that
the
Tongue
as
much
needeth
restraint
,
as
an
unruly
Horse
the
bridle
;
and
compareth
it
to
the
Helm
of
a
Ship
which
being
little
turneth
about
the
whole
body
,
and
to
a
fire
inflamed
by
hell
,
and
setting
on
fire
a
whole
world
with
wickedness
.
A
man
of
an
evil
Tongue
,
is
a
Beast
in
the
form
of
a
man
;
for
his
Tongue
is
the
Tongue
of
a
Serpent
,
under
wh●ch
lyeth
nothing
but
venom
and
poyson
:
nay
,
he
is
worse
then
a
Serpent
:
for
it
cannot
hurt
,
unless
it
be
present
to
see
a
man
,
or
to
bite
him
,
or
to
strike
him
with
his
tayl
:
but
he
which
hath
not
the
rule
of
his
Tongue
,
hurteth
men
as
well
absent
as
present
;
neither
Sea
nor
Land
nor
any
thing
can
hinder
him
.
Against
the
biting
of
a
Sycophant
there
is
no
remedy
,
but
prayer
to
God
to
be
del●●●red
from
it
.
Psal
.
120.2
.
3.
The
gift
of
speech
is
a
rare
and
wonderfull
blessing
,
of
great
●●cellency
and
use
,
above
all
that
we
are
able
to
comprehend
:
Psal
.
16.9
.
Psal
.
10.13
.
&
57.8
.
&
108.1
.
Gen.
49.6
.
Prov.
15.2
.
Eccl.
10.14
.
●rov
.
●0
.
31
,
32.
&
16.23
.
Zeph
3.9
.
Jam
.
1.26
.
As
the
man
is
,
such
is
his
speech
.
Prov.
10.20
Psal
.
140.3
.
Prov.
10.31
.
Job
.
15.5
.
Eccl.
10.12
Prov.
10.31
.
The
Tongue
is
the
glory
of
man
,
ordained
to
celeberate
and
set
forth
the
praises
of
God
.
Therefore
we
shall
be
inexcusable
,
if
we
abuse
an
Instrument
of
such
price
and
worth
to
vanity
and
sinne
.
4.
A
good
man
cannot
be
an
evil
speaker
;
he
walkes
not
wisely
,
that
talkes
not
wisely
;
neither
may
he
be
accounted
an
honest
man
in
heart
or
life
,
that
is
an
evil
man
in
speech
.
If
God
make
us
new
creatures
,
he
gives
us
new
Tongues
,
and
if
he
turn
the
people
to
him
by
true
repentance
,
he
doth
return
unto
them
a
pure
language
.
If
a
man
seem
to
be
religious
,
and
restrain
not
his
Tongue
,
he
deceiveth
himself
,
and
his
religion
is
in
vain
.
The
Tongue
,
what
is
it
but
the
interpreter
of
the
heart
?
if
it
be
vain
and
idle
,
the
heart
is
barren
and
empty
of
a
better
matter
.
The
Tongue
of
the
Just
is
as
choice
silver
,
because
his
heart
is
pretious
;
but
the
heart
of
the
wicked
is
little
worth
,
and
his
Tongue
is
dross
,
vain
or
hurtfull
.
Out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
The
carnal
mans
words
are
much
after
the
humour
and
infection
of
his
mind
.
Hereunto
may
be
added
,
that
the
wicked
are
described
by
their
false
,
deceitfull
,
pernicious
Tongue
.
5.
Gratious
speech
is
one
argument
of
a
good
heart
,
as
a
clear
stream
of
a
pure
Fountain
.
The
mouth
of
the
Just
bringeth
forth
wisdom
.
This
is
one
commendation
that
is
given
of
the
vertuous
woman
,
Prov.
31.20
.
She
openeth
her
mouth
with
wisdom
,
and
under
her
Tongue
is
the
law
of
kindness
.
And
which
is
yet
more
,
the
Apostle
makes
Christian
perfection
to
consist
in
the
well
ordering
of
the
Tongue
.
Jam
.
3.2
.
If
any
man
offend
not
in
Word
,
the
same
is
a
perfect
man
,
and
is
able
to
bridle
the
whole
body
.
6.
Watching
of
good
speech
keeps
out
evil
,
which
ingendereth
to
evil
.
I
said
,
●sal
.
39.1
,
2.
I
will
take
heed
to
my
waies
,
that
I
offend
not
with
my
Tongue
;
I
will
keep
my
mouth
bridled
,
while
the
wicked
is
in
my
sight
.
7.
Great
is
the
benefit
of
a
well
ordered
Tongue
:
Prov.
10
,
11.
20
,
vers
.
Prov.
12.14
.
&
13.2
.
&
10.21
.
Prov.
12.18
.
Prov.
15
4.
Isa
.
57.19
.
It
is
compared
to
a
Well
of
living
Water
,
to
refined
Silver
,
to
a
Tree
of
life
,
to
an
wholsome
medicine
.
The
profit
of
it
reacheth
to
many
others
,
but
the
refreshing
and
comfort
returns
into
a
mans
own
bosome
.
Trees
bring
forth
fruit
for
others
,
not
for
themselves
:
but
he
that
useth
his
Tongue
and
speech
lawfully
,
shall
reap
the
fruit
which
he
beareth
.
Trees
are
often
planted
and
dressed
by
one
,
when
another
enjoyeth
the
fruit
:
but
he
that
governeth
his
Tongue
well
,
shall
possess
that
fruit
which
none
can
take
from
him
.
Trees
bring
forth
fruit
once
in
the
year
:
but
the
due
use
of
the
Tongue
is
continually
fruitfull
,
for
the
comfort
of
him
that
useth
it
.
The
fruit
of
Trees
is
one
and
the
same
:
but
the
fruit
of
the
Tongue
rightly
exercised
is
diverse
,
amongst
which
the
special
is
Eternal
Life
.
8.
The
moderating
of
the
Tongue
is
a
matter
of
great
difficulty
.
James
saith
,
The
nature
of
Beasts
and
of
Birds
,
Jam
.
3.7
,
8.
and
of
creeping
things
,
is
tamed
,
and
hath
been
tamed
of
mankinde
:
but
the
Tongue
can
no
man
tame
,
it
is
an
unruly
evil
.
Pambu●
,
one
without
learning
,
came
to
a
certain
man
to
be
taught
a
Psalm
,
who
when
he
had
heard
the
first
Verse
of
the
39
Psalm
,
I
said
,
I
will
keep
my
waies
that
I
offend
not
in
my
Tongue
,
would
not
suffer
the
next
Verse
to
be
read
,
saying
,
this
Verse
is
enough
,
if
I
could
practice
it
:
And
when
his
Teacher
blamed
him
,
because
he
saw
him
not
in
six
moneths
after
,
he
answered
,
that
he
had
not
yet
done
the
Verse
.
And
one
that
knew
him
many
years
after
,
asked
him
whether
he
had
yet
learned
the
Verse
,
I
am
forty
years
old
(
saith
he
)
and
have
not
yet
learned
to
fulfill
it
.
Now
then
,
the
harder
it
is
to
rule
the
Tongue
,
the
more
care
is
to
be
had
therein
.
9.
What
light
account
soever
men
make
of
their
speeches
,
they
must
give
a
reckoning
of
them
before
the
Tribunall
Seat
of
God
.
Psal
.
50.20
,
21
Thou
sittest
and
speakest
against
thy
Brother
:
thou
slanderest
thine
own
Mothers
Sonne
.
These
things
hast
thou
done
,
and
I
kept
silence
:
thou
thoughtest
that
I
was
altogether
such
a
one
as
thy self
:
but
I
will
reprove
thee
,
and
set
them
in
order
before
thine
eyes
.
Every
idle
word
that
men
shall
speak
,
Mat
.
12.36
.
they
shall
give
account
thereof
in
the
day
of
Judgment
.
Enoch
,
the
seventh
from
Adam
,
prophecied
of
these
,
saying
,
Behold
,
the
Lord
cometh
with
ten
thousands
of
his
Saints
,
to
execute
judgment
upon
all
,
Jud
.
14
,
15
,
v.
and
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
deeds
which
they
have
ungodlily
committed
,
and
of
all
their
hard
speeches
which
ungodly
sinners
have
spoken
against
him
.
Q.
What
is
the
spring
or
root
of
a
well-ordered
Tongue
?
A.
An
heart
pure
,
just
,
gratious
,
and
well-seasoned
,
stored
with
wisdom
,
and
replenished
with
mildness
.
Such
as
the
heart
is
,
such
must
the
speech
be
,
Prov.
10.22
.
Prov.
22.11
.
Prov.
15.2
.
Prov.
16.
●3
.
Psal
.
45.1
.
Psal
.
7.30
,
31
Prov.
10.13
,
14.
sound
or
rotten
,
according
to
the
quality
of
the
Fountain
whence
it
riseth
.
The
heart
of
the
wise
guideth
his
mouth
wisely
.
If
the
heart
endite
a
good
matter
,
the
Tongue
will
be
the
pen
of
a
ready
Writer
.
The
mouth
of
the
righteous
speaketh
wisdom
,
and
his
Tongue
talketh
of
judgment
.
The
Law
of
his
God
is
in
his
heart
.
In
the
lips
of
of
him
that
hath
understanding
wisdom
is
found
:
but
a
rod
is
for
the
back
of
him
that
is
void
of
understanding
.
Wise
men
lay
up
knowledge
.
What
Treasure
men
store
up
in
their
Chests
,
that
they
bring
forth
as
occasion
requireth
.
He
that
hath
filled
his
Granaries
with
Corne
,
may
fetch
thence
for
use
at
pleasure
:
if
wisdom
dwell
in
the
heart
,
it
will
appear
in
the
speech
.
Prov.
16.21
.
Prov.
17.27
.
The
wise
in
heart
shall
be
called
prudent
,
and
the
sweetness
of
the
lips
encreaseth
learning
.
He
that
hath
knowledge
spareth
his
words
:
and
a
man
of
coole
spirit
is
of
excellent
understanding
.
Q.
Is
any
man
able
of
himself
to
order
his
tongue
aright
?
Psal
.
39.1
,
2
,
3.
Prov.
16.1
.
A.
Not
of
himself
without
the
speciall
grace
of
God
.
David
purposed
that
his
tongue
should
not
offend
;
but
when
the
fire
kindled
,
he
spake
unadvisedly
.
The
preparations
of
the
heart
in
man
,
and
the
answer
of
the
tongue
is
from
the
Lord
.
And
this
is
manifest
by
the
prayers
of
the
Saints
,
asking
of
God
the
opening
of
their
mouthes
,
Eph.
6.19
.
Ezek
.
3.27
.
●sal
.
55.9
.
that
they
might
be
able
to
utter
the
misteries
of
godliness
as
became
them
,
and
intreating
him
to
destroy
and
divide
the
tongues
of
the
wicked
.
Whence
we
learn
two
things
;
First
,
That
we
are
wisely
to
consider
and
premeditate
what
we
are
to
speak
The
heart
of
the
righteous
studieth
to
answer
.
Prov.
15.28
.
Quicquid
dictur●●
es
,
prius
cum
animo
tuo
reputa
.
Isoc
.
ad
Demon
.
Diu
considera
quid
loquendum
fit
,
&
adhuc
tacens
provide
,
ne
quid
dixisse
paniteat
.
Psal
143.3
.
Psal
51.15
.
We
may
not
rashly
powre
forth
whatsoever
comes
into
the
thought
:
but
seriously
ponder
what
doth
proceed
from
us
.
Secondly
,
It
is
not
for
us
to
trust
in
our
wisdome
and
discretion
,
as
if
we
had
ability
to
open
our
mouthes
as
we
ought
:
but
God
is
to
be
sought
unto
by
earnest
and
hearty
prayer
,
that
he
would
direct
and
guide
us
by
his
blessed
Spirit
.
Man
must
first
be
able
and
carefull
to
talk
with
God
,
before
he
can
be
able
wisely
to
talk
with
man
.
For
this
cause
when
men
are
to
have
communication
one
with
another
,
they
are
first
of
all
to
be
carefull
that
they
often
make
their
prayers
to
God
,
that
he
would
guid
and
bless
them
in
their
speeches
,
as
David
did
,
Set
a
watch
,
O
Lord
,
before
my
mouth
,
and
keep
the
door
of
my
lips
.
And
again
,
O
Lord
,
open
thou
my
lips
,
and
my
mouth
shall
shew
forth
thy
praise
.
Where
we
may
see
,
that
the
mouth
is
as
it
were
locked
up
from
speaking
any
good
thing
,
untill
the
Lord
open
it
.
CHAP.
II
.
Shewing
,
1.
Wherein
the
right
government
of
the
Tongue
consists
.
What
the
Matter
and
Manner
of
our
Speech
must
be
;
as
also
the
Season
,
Measure
,
and
End
thereof
;
together
with
the
course
that
a
Christian
should
take
to
prevent
rash
and
hasty
Speeches
.
2.
Of
holy
Silence
:
Reasons
to
perswade
thereunto
:
The
Cause
,
and
kindes
of
lawfull
Silence
,
and
what
things
are
to
be
concealed
.
The
Persons
before
whom
Silence
is
to
be
used
,
with
divers
Rules
to
be
observed
therein
.
Question
.
WHerein
stands
the
right
government
of
the
Tongue
?
Sermoni
praestat
interdum
silentium
.
Sermo
sed
interdum
praestat
silentio
.
Eurip
.
in
O●●st
.
Ut
diversa
sibi
vicinaq●e
culpa
est
multa
loqui
,
&
Auson
,
cuncta
silere
Sapientis
est
,
&
in
loco
tacere
,
&
in
loco
loqui
.
Maen
.
Col.
4.6
.
Eph.
5
3
,
4.
Mat
.
12.36
.
Ps.
40.8
,
9
,
10.
Psal
.
78.5
,
6.
Psal
.
71.24
.
Iob
.
36.24
.
Iud
.
20.
vers
.
Heb
.
3.13
.
1
Thes
.
5.14
.
Lev
.
19.2
.
Heb
.
10.24
.
Mal
.
3.14
,
15.
A.
1.
In
holy
Speech
.
2.
In
seasonable
,
wise
befitting
silence
.
Q.
What
things
are
to
be
observed
in
Speech
?
A.
The
matter
,
manner
,
season
,
measure
,
and
end
.
Q.
What
must
be
the
Matter
of
our
Speech
?
A.
In
generall
the
Matter
of
our
Speech
must
be
lawfull
,
good
,
honest
and
wholesome
,
not
vain
,
superfluous
or
sinfull
.
Let
your
speech
be
alway
with
grace
,
seasoned
with
salt
.
But
fornication
and
all
uncleanness
or
covetousness
,
let
it
not
once
be
named
amongst
you
,
as
becometh
Saints
:
Neither
filthiness
,
nor
foolish
talking
,
nor
jesting
,
which
are
not
convenient
.
Of
every
idle
word
that
men
shall
speak
,
they
must
give
an
account
at
the
day
of
judgment
.
And
the
rule
is
here
generall
,
that
it
is
a
point
of
wisdome
to
make
choice
of
the
best
matters
to
be
the
object
of
our
communication
,
matters
of
religion
,
faith
,
hope
,
repentance
,
sanctification
,
the
priviledges
of
a
Christian
,
and
the
way
to
salvation
.
Of
things
left
to
free
election
,
what
wise
man
will
not
preferre
the
most
excellent
,
usefull
and
comfortable
?
More
particularly
,
the
matter
of
our
Speech
is
either
concerning
God
and
his
works
,
our
neighbour
and
things
pertaining
to
him
,
and
our
persons
and
occasions
.
God
hath
made
known
his
Name
that
we
might
publish
his
praise
,
and
talk
of
his
wondrous
works
.
He
established
a
Testimony
in
Jacob
,
and
appointed
a
Law
in
Israel
,
which
he
commanded
our
fathers
,
that
they
should
make
them
known
to
their
children
;
that
the
generation
to
come
might
know
them
.
And
Christians
are
commanded
to
exhort
,
admonish
,
r●buke
,
comfort
and
build
up
one
another
in
their
most
holy
faith
;
which
they
cannot
do
,
unless
they
speak
one
to
another
,
to
encourage
in
grace
and
godliness
.
But
these
caveats
must
be
remembred
:
First
,
That
the
honourable
titles
of
the
glorious
God
be
never
taken
into
our
mouthes
,
unless
it
be
upon
a
weighty
and
just
occasion
,
that
glory
may
redound
to
him
thereby
:
At
which
time
we
should
finde
our
hearts
lively
affected
with
due
consideration
of
that
great
Majesty
before
whom
we
speak
,
Lev
.
19.12
.
Deut
.
28.58
.
whose
glorious
and
fearfull
Name
we
mention
.
The
precept
is
,
Thou
shalt
not
defile
the
Name
of
the
Lord
,
but
fear
his
glorious
Name
.
But
the
Name
of
God
is
polluted
,
when
it
is
tossed
to
and
fro
in
mens
ordinary
speech
,
without
due
respect
of
his
incomprehensible
greatness
.
Secondly
,
If
the
matter
of
our
speech
concern
the
person
of
our
brother
,
the
rule
is
,
to
speak
of
the
good
thou
knowest
by
him
,
readily
,
truly
,
chearfully
,
behind
his
back
rather
than
in
his
presence
,
and
that
indifferently
,
whet●er
he
be
friend
or
fo
;
as
St
John
writeth
of
Demetrius
;
3
Ioh
.
12.
Demetrius
(
saith
he
)
hath
good
report
of
all
men
,
and
of
the
truth
it self
:
yea
,
and
we
our selves
bear
record
,
and
ye
know
that
our
testimony
is
true
.
But
of
evil
,
whether
it
be
infirmity
or
gross
sinne
,
saying
or
deed
,
we
must
not
speak
without
a
calling
,
without
grief
,
according
to
our
knowledge
;
not
by
hear-say
,
Tit
.
3.2
.
and
that
as
little
as
may
be
.
Warne
them
that
they
speak
evil
of
no
man
,
but
be
soft
,
and
shewing
all
meekness
to
all
men
.
When
we
are
lawfully
called
before
a
Magistrate
to
bear
witness
of
the
truth
,
we
may
testifie
our
knowledge
;
when
hurt
or
danger
may
arise
to
others
by
evil
,
if
it
be
not
prevented
,
we
may
wisely
intimate
our
knowledge
;
when
the
evil
is
common
and
notorious
we
may
complain
to
them
that
have
authority
to
redress
it
,
that
further
mischief
might
be
prevented
:
In
these
and
such
like
cases
it
is
lawfull
to
speak
of
the
evil
which
we
know
by
our
neighbour
,
but
not
otherwise
.
To
this
end
they
of
the
house
of
Cloe
certified
Paul
of
the
disorders
in
Corinth
.
1
Cor
.
1.11
.
Joseph
enformed
his
Father
of
the
evil
carriage
of
his
brethren
,
which
brought
an
ill
report
upon
them
.
Elisha
revealed
the
secrets
of
the
King
of
Syria
.
But
upon
no
occasion
,
Gen.
37.
●
.
2
King
.
6.8
.
Gen.
9.22
.
without
a
just
calling
,
to
uncover
the
nakedness
of
our
Brethren
,
(
as
Cain
did
his
Fathers
,
)
is
a
thing
very
unlawfull
,
marvellous
pernicious
.
The
root
of
it
,
self-love
,
or
self-admiration
;
the
effect
is
hatred
and
contention
.
He
that
is
an
admirer
of
himself
,
desirous
of
vain-glory
,
laboureth
to
rear
his
own
praise
out
of
the
ashes
of
another
mans
disgrace
.
And
by
the
just
judgment
of
God
,
when
men
take
liberty
to
talk
broadly
of
other
mens
courses
,
acts
,
and
manner
of
living
,
they
runne
into
hatred
and
contempt
:
For
what
is
spoken
,
by
one
means
or
other
cometh
to
be
known
,
and
then
,
what
heart-burnings
and
secret
boylings
of
passions
may
we
see
amongst
Brethren
?
Concerning
things
that
are
secret
in
our
neighbour
,
we
are
not
to
be
suspicious
,
but
either
to
suspend
both
speech
and
judgment
,
or
to
construe
all
things
in
the
best
sense
.
1
Cor
.
4.5
.
Judge
nothing
before
the
time
,
untill
the
Lord
come
,
who
will
lighten
things
that
are
hid
in
darkness
,
and
make
the
counsels
of
the
heart
manifest
.
Love
suspecteth
no
evil
.
1
Cor
.
13.7
.
As
for
sinnes
in
our
neighbour
,
we
must
deal
plainly
and
truly
with
him
.
Thou
shalt
not
hate
thy
Brother
,
but
shalt
plainly
rebuke
him
,
Lev
.
19.17
.
and
not
suffer
his
sinne
upon
him
;
that
is
,
thou
shalt
freely
and
soundly
rebuke
him
with
conviction
of
Arguments
,
shewing
what
is
right
,
and
reselling
the
contrary
.
Iob
.
13.3
.
Esa
.
1.18
.
Iob
.
32.12
.
Esa
.
●1
.
4
.
Luk
.
17.3
.
Psal
.
141.5
.
Prov.
9.8
.
&
28.23
.
Prov.
19.25
.
Prov.
24.25
.
Prov.
27.2
.
1
Cor
.
15.9
.
If
thy
Brother
sinne
against
thee
,
reprove
him
,
and
if
he
repent
,
forgive
him
.
This
David
desired
,
saying
,
Let
the
just
smite
me
,
let
him
rebuke
me
:
and
it
is
the
means
both
to
nourish
love
amongst
the
wise
,
and
to
encrease
knowledge
among
the
prudent
,
and
to
procure
a
good
blessing
.
3.
If
the
matter
of
our
speech
concern
our selves
,
it
must
be
modest
without
vanity
or
boasting
.
Let
another
man
praise
thee
,
and
not
thine
own
lips
.
Nay
,
we
should
rather
extenuate
and
lessen
the
good
in
us
,
if
we
must
needs
speak
of
it
,
as
Paul
,
I
am
the
least
of
the
Apostles
.
It
is
a
very
unseemly
thing
for
a
man
to
applaud
his
own
doing
,
seeing
to
seek
praise
from
others
is
damnable
,
and
worthily
taxed
of
our
Saviour
in
the
Pharisees
:
much
more
absurd
it
is
to
give
commendations
of
himself
vauntingly
,
and
to
sound
out
his
own
praises
.
We
say
of
them
(
that
commend
their
own
course
,
)
by
way
of
reproof
,
He
dwelleth
by
ill
neighbours
.
Nevertheless
it
is
necessary
for
a
man
in
some
cases
to
testifie
his
graces
and
his
actions
:
as
in
defence
of
his
innocency
,
when
he
is
unjustly
traduced
,
as
Paul
was
:
or
when
the
hiding
or
concealing
of
ones
goodness
,
may
●urn
to
the
hinderance
of
the
truth
,
or
to
the
hurt
of
the
Church
,
or
impairing
of
Gods
glory
.
Again
,
a
Christian
is
not
to
dispraise
himself
or
speak
of
things
tending
to
his
disgrace
,
unless
the
glory
of
God
,
the
edification
of
the
godly
,
2
Cor
.
1.4
.
and
the
satisfaction
of
the
Church
and
Congregation
require
it
.
Q.
What
ought
to
be
the
manner
of
our
speech
?
A.
In
general
it
must
be
gracious
,
and
powdered
with
salt
;
Col.
4.6
.
Prov.
22.11
.
Imago
animi
sermo
est
.
Sen.
It
must
proceed
from
grace
in
the
heart
:
the
matter
or
subject
must
be
good
and
wholesome
;
and
the
manner
of
speech
,
such
as
may
picture
and
paint
forth
the
graces
of
the
mind
:
for
speech
is
the
very
Image
of
the
heart
.
And
by
this
it
appeareth
,
that
no
vice
can
be
named
but
with
disliking
.
More
particularly
.
Eph.
5.3
.
1.
It
must
be
in
faith
,
that
what
is
spoken
be
known
to
be
a
thing
both
just
and
lawfull
to
be
spoken
,
and
that
we
be
affected
according
as
the
nature
of
the
thing
requireth
.
As
in
mentioning
the
Titles
of
God
,
we
must
exercise
faith
to
believe
what
they
import
,
and
be
affected
with
fear
,
reverence
,
love
and
confidence
in
the
living
God
before
whom
we
stand
.
The
like
may
be
said
of
the
works
of
God
,
his
mercies
,
judgments
,
favours
or
chastisements
wherewith
he
doth
bless
or
correct
the
sonnes
of
men
.
A
wise
man
carries
his
mouth
in
his
heart
.
Prov.
10.31
.
Prov.
16.23
.
2.
It
must
be
in
wisdom
and
discretion
,
that
is
,
it
must
issue
from
a
wise
and
understanding
heart
,
duely
considering
what
and
how
to
speak
,
that
it
may
turn
to
the
profit
of
him
that
speaketh
,
and
them
that
hear
.
The
mouth
of
the
wise
bringeth
forth
wisdom
.
The
heart
of
the
wise
teacheth
his
mouth
,
and
addeth
learning
unto
his
lips
.
As
he
looketh
on
his
meat
before
he
eateth
:
so
he
pondereth
the
matter
of
his
words
before
he
speaketh
.
The
mind
is
the
guid
of
the
Tongue
:
therefore
premeditation
and
good
advice
must
go
before
words
.
The
Tongue
is
the
Messenger
of
the
heart
,
and
therefore
as
oft
as
we
speak
without
meditation
,
so
oft
the
Messenger
runneth
without
his
errand
.
Jam
.
1.19
.
●rov
.
18.13
.
St
James
requireth
that
men
should
be
slow
to
speak
,
and
swift
to
hear
.
Solomon
saith
,
He
that
answereth
a
matter
before
he
hear
it
,
it
is
folly
and
shame
unto
him
.
3.
Our
speech
must
be
faithfull
.
This
is
alwaies
required
in
all
our
Doctrines
,
Accusations
,
Defences
,
Testimonies
,
Promises
,
Bargaines
,
Counsels
,
Relations
.
Down
.
in
Ram
.
lib
.
2.
cap
.
3.
Scult
.
Ethi
.
lib
.
2.
cap
.
31.
Rainold
cens
.
Apoc
.
Prae
.
46.
1
Joh
.
1.6
,
8.
1
Tim
.
2.7
.
Psal
15.2
.
Prov.
12.22
.
Zech
.
3.6
.
Eph.
4.25
.
Mentiri
ser●ile
est
dig●um
q●●●pud
omnes
homines
odio
.
Plut
.
Iob
13.7
,
8
,
9.10
.
Heb
.
6.18
.
Rom
.
3.7
,
8.
Three
things
are
implied
herein
.
1.
Truth
,
whereby
a
man
speaketh
as
he
knoweth
things
to
be
,
or
according
to
the
trule
of
truth
.
It
is
made
the
note
of
a
righteous
man
,
to
speak
the
truth
from
the
heart
,
and
they
that
deal
truly
are
the
Lords
delight
.
Speak
ye
every
man
the
truth
to
his
neighbour
.
Wherefore
putting
away
lying
,
speak
every
man
truth
with
his
neighbour
.
The
end
of
all
good
ends
,
the
glory
of
God
,
cannot
priviledge
any
mans
lie
.
The
friends
of
Job
disputed
against
him
,
though
ignorantly
,
thinking
him
to
be
an
Hypocrite
;
and
their
whole
scope
was
to
magnifie
the
justice
of
God
upon
him
:
but
Job
,
holding
nothing
to
be
more
dishonourable
to
God
then
to
plead
for
him
by
a
lie
,
stands
at
defiance
with
them
that
sought
to
plead
after
that
manner
;
answering
with
detestation
of
that
errour
,
Will
you
speak
wickedly
for
God
;
and
talk
deceitfully
for
him
?
Will
you
accept
his
person
?
Will
you
yet
contend
for
God
?
Do
you
so
mock
him
?
Shall
not
his
excellency
make
you
afraid
?
What
refutation
can
be
more
emphaticall
,
or
yet
more
just
?
for
it
is
written
,
It
is
impossible
for
God
to
lie
;
and
as
impossible
must
we
think
it
,
for
God
to
approve
or
justifie
any
lie
,
how
much
less
wilfull
lying
?
If
the
verity
of
God
(
saith
the
Appostle
)
hath
more
abounded
through
my
lie
unto
his
glory
;
Why
yet
am
I
also
judged
as
a
sinner
?
And
not
rather
as
we
be
slanderously
reported
,
and
as
some
affirm
that
we
say
,
Let
us
do
evil
,
that
good
may
come
;
whose
damnation
is
just
.
The
Argument
of
the
Apostle
is
this
:
though
it
be
most
in
the
verity
of
God
,
that
mans
unrighteousness
(
as
for
example
a
lie
,
)
doth
redound
to
the
glory
of
Gods
grace
in
pardoning
of
the
same
unrighteousness
of
man
by
Jesus
Christ
,
according
to
the
truth
of
the
Gospel
of
remission
of
sinne
:
yet
God
forbid
that
any
man
should
therefore
multiply
unrighteousness
in
sinning
(
as
for
example
lying
)
that
Gods
glory
might
be
magnified
in
forgiving
.
Shewing
that
it
were
blasphemy
to
teach
that
it
is
lawfull
for
any
to
lie
,
although
it
would
establish
and
advance
the
glory
of
God
in
that
wherein
God
is
most
glorified
,
even
the
glory
of
his
grace
in
pardoning
sinne
by
Jesus
Christ
.
I
love
the
truth
,
Verum
amo
,
verum
mibi
dici
volo
.
Plaut
.
saith
he
in
the
Comicall
Poet
,
I
would
have
the
truth
told
me
.
2.
Sincerity
,
which
is
a
vertue
,
whereby
we
deal
plainly
,
and
speak
according
to
the
conceit
of
the
mind
without
deceit
or
doubling
.
Words
are
signes
of
things
,
and
notes
of
the
sense
of
our
mind
.
As
the
conceits
of
the
mind
must
consent
with
the
truth
of
the
thing
:
so
must
the
words
of
our
mouth
with
the
conceits
of
the
mind
.
He
that
speaketh
otherwise
then
the
thing
is
,
telleth
an
untruth
;
Phil
.
2.15
.
Psal
.
28.3
.
Prov.
17.20
.
Psal
.
1●
.
1
.
2
Cor
.
1.17
.
and
he
that
speaketh
a
thing
contrary
to
his
mind
,
useth
deceit
.
He
that
hath
a
froward
heart
,
findeth
no
good
;
and
he
that
hath
a
perverse
Tongue
,
falleth
into
mischief
.
3.
Constancy
or
fidelity
in
all
our
lawfull
sayings
and
promises
.
When
I
therefore
was
thus
minded
,
did
I
use
lightness
?
Or
the
things
that
I
purpose
,
do
I
purpose
according
to
the
flesh
,
that
with
me
there
should
be
yea
yea
,
and
nay
nay
?
4.
A
fourth
vertue
required
in
speech
is
reverence
to
God
and
man
.
Reverence
to
God
is
when
we
so
speak
of
God
,
his
Word
,
Titles
and
Works
,
that
we
shew
reverence
our selves
,
and
move
reverence
in
others
.
If
thou
wilt
not
keep
(
saith
the
Lord
)
and
do
all
the
words
of
his
Law
[
that
are
written
in
this
Book
]
and
fear
the
glorious
and
fearfull
Name
of
the
Lord
thy
God
,
then
the
Lord
will
make
thy
plagues
wonderfull
.
Reverence
to
man
is
,
Deut
.
28.58
.
either
because
he
is
created
after
the
Image
of
God
,
or
because
he
is
above
us
in
age
,
gifts
,
authority
:
in
which
respect
we
must
give
fit
speeches
to
all
men
,
and
use
due
titles
of
reverence
to
our
superiours
.
1
Pet
.
3.6
.
●uk
.
1.3
.
Psal
.
15.4
.
Act.
26.25
.
Sarah
is
commended
in
Scripture
for
obeying
her
Husband
,
and
calling
him
sir
.
Luke
writing
to
Theophilus
dignifieth
him
with
the
title
of
most
excellent
;
Paul
pleading
before
the
Governour
,
calleth
him
most
Noble
Festus
.
A
wicked
man
may
be
outwardly
honourable
,
and
thou
maist
not
rob
him
without
,
because
he
is
already
robbed
within
.
Thou
maist
cast
him
down
from
spiritual
judgments
,
but
not
degrade
him
from
his
temporal
dignity
.
5.
Modesty
is
an
Ornament
of
speech
,
and
must
be
manifested
in
sundry
Particulars
.
First
,
If
a
man
speak
any
thing
of
himself
that
sounds
to
his
own
commendation
,
let
him
alter
the
person
,
and
speak
of
himself
as
of
another
.
I
knew
a
man
(
saith
Paul
,
2
Cor
.
12.2
.
speaking
of
himself
)
above
fourteen
years
ago
,
which
was
taken
up
into
Paradise
,
and
heard
words
which
cannot
be
spoken
.
And
John
saith
of
himself
:
when
Jesus
saw
his
Mother
,
Ioh
.
19.26
.
and
the
Disciple
whom
he
loved
standing
by
.
Secondly
,
When
a
man
shall
have
occasion
to
speak
of
his
own
faults
or
corruptions
,
1
Tim
.
1.13
,
15.
let
him
speak
the
uttermost
against
himself
,
as
Paul
called
himself
the
chief
of
sinners
.
Thirdly
,
Gen.
4.1
.
Psal
.
51.1
.
1
Sam
.
14.4
.
Tit
3.2
,
3.
1
Pet
.
3.3
.
Nihil
ita
dignum
est
odio
,
ut
eorum
mores
qui
compellant●bus
se
difficiles
praebent
.
Plutarch
.
de
puer
educ
.
Rom
.
16.3
.
Jud
.
6.12
.
Ruth
2.4
.
Luk
.
1.28
.
Prov.
15.21
.
Judg
.
8.3
.
1
Sam
.
25.7
.
Rom
.
12.14
.
1
Pet
.
5.9
.
Psal
.
109.4
.
1
Sam
.
1.
●5
.
Gen.
40.15
.
Joh
.
8.
●8
.
Act.
23.1
.
Judg
●
.
3
.
Ridiculum
acri
,
Fortius
&
melius
magnas
plerunque
secat
res
.
Facilius
penetrant
verba
quae
mollia
vadunt
,
quam
quae
astera
.
Sen.
Tit
.
3.2
.
2
Tim
.
2.24
,
25.
1
Pet
.
3.4
.
Gal
.
●
.
1
.
Gen.
13.8
,
9.
2
Tim
5.1
.
2
Sam
.
12
6.
1
Cor
.
4.6
.
Hos
.
4
.
1●
.
2
Cor
.
●2
.
20
.
2
King
.
5.13
.
Physicians
give
Pills
rolled
up
in
Sugar
,
that
the
Patient
may
the
more
easily
swallow
them
.
The
King
of
Aegypts
Daughter
had
an
Imposthume
in
her
Pap
.
she
could
suffer
no
Chyrurgion
to
touch
it
;
one
takes
a
water-spung
,
and
demands
whether
or
not
she
c●uld
suffer
the
water-spung
to
touch
the
Pap
:
In
the
mean
time
he
hath
secretly
a
Pen-knife
inclosed
within
it
,
and
with
that
ope●eth
the
corruption
.
Eph.
5
4.
2
Cor
.
11.19
.
1
Cor
.
8.1
.
Job
.
12.2
.
1
Reg
.
18.27
.
Eccl.
2.2
.
In
mentioning
of
things
which
move
blushing
,
we
are
to
use
as
seemly
words
as
may
be
chosen
.
Fourthly
,
Refuse
the
excessive
and
immoderate
praises
of
others
.
6.
Affableness
or
meekness
is
required
in
comunication
,
when
a
man
useth
courteous
and
fair
speeches
.
This
must
be
shewed
in
Salutations
,
Answers
,
Reproofes
.
Daily
experience
can
testifie
that
it
maketh
much
for
the
maintaining
of
love
,
to
salute
kindly
and
reverently
by
Name
,
Profession
,
Calling
or
Office
,
by
way
of
Blessing
.
Our
answers
must
be
soft
,
that
anger
be
neither
kindled
nor
encreased
.
If
we
be
railed
on
,
our
duty
is
not
to
rail
again
,
but
rather
to
bless
and
pray
,
and
either
to
keep
silence
or
to
return
a
mild
and
gentle
answer
.
And
when
a
man
hath
so
cleared
himself
,
though
his
own
word
in
his
own
behalf
take
no
effect
,
yet
he
must
patiently
commit
his
cause
to
God
,
and
rest
in
the
testimony
of
a
good
conscience
.
Our
Saviour
makes
answer
to
clear
his
innocency
,
but
when
that
can●ot
take
place
,
he
keepeth
silence
and
will
not
speak
one
word
.
Reproof
must
be
with
meekness
and
moderation
,
as
Chyrurgions
use
to
handle
limmes
that
be
out
of
joynt
.
This
is
done
by
request
,
Exhortation
insinuating
an
oblique
reproof
;
parable
,
joyning
our selves
with
them
and
in
our
own
person
reproving
their
sinnes
;
prevention
,
wishing
that
such
things
be
not
found
among
them
,
testifying
our
love
by
some
preface
that
might
make
way
for
the
kindly
receipt
of
admonition
,
and
praising
what
is
well
done
.
In
a
word
,
we
must
shew
our selves
affable
and
gentle
towards
all
men
,
for
nothing
is
more
odious
then
for
a
man
to
shew
himself
harsh
to
them
that
sue
unto
him
and
desire
his
fellowship
.
7.
It
must
be
more
earnest
,
joyfull
,
and
comfortable
when
thou
speakest
of
heavenly
things
,
then
of
earthly
:
not
jesting
,
or
foolish
talking
,
but
rather
giving
of
thanks
.
8.
Urbanity
is
a
grace
of
speech
very
requisite
,
whereby
men
in
seemly
manner
use
pleasantness
in
talk
for
recreation
,
or
for
such
delight
as
is
joyned
with
profit
to
themselves
and
others
.
Amos
6.5
.
Heb
.
11.25
.
2
Tim
3.4
.
Now
this
mirth
must
be
joyned
with
the
fear
of
God
,
with
compassion
and
sorrow
for
Gods
people
in
affliction
and
misery
,
void
of
the
practice
of
sinne
,
in
it self
sparing
and
moderate
.
Pleasantness
and
mirth
must
be
used
as
sleep
and
rest
,
when
more
grave
and
serious
businesses
are
dispatched
.
And
if
we
study
to
be
pleasant
,
Cic
.
1.
Offic
.
Zenophon
.
Agesilao
.
Eph.
5.4
.
Prov.
22.1
.
we
must
endeavour
to
obtain
it
by
manners
,
not
by
quips
and
taunts
.
Lastly
,
Our
speech
must
be
seasoned
love
and
regard
of
our
neighbours
good
name
,
which
is
farre
better
to
him
than
great
riches
.
Q.
What
is
to
be
noted
touching
the
season
of
our
words
?
Sapiens
enim
non
solum
quod●
loquitur
,
sed
&
opportunitatem
loci
&
temporis
&
personae
,
cum
loquitur
,
studiose
inquirit
.
Isid
.
Isa
.
50.4
.
Col.
3.16
.
Amos
5.13
.
Prov.
15
.
2●
.
Eccl.
8.5
.
Mat
.
13.36
.
Prov.
25.11
.
Act.
17.23
,
24.
●
Sam
.
14.12
.
A.
All
our
words
must
be
seasonable
,
fitted
to
the
time
,
place
,
person
,
occasion
,
as
well
as
seasoned
.
Wisdom
will
seek
a
season
for
good
words
:
for
there
is
a
season
wherein
the
prudent
will
keep
silence
.
Husbandmen
observe
seasons
in
sowing
,
and
so
must
he
that
looks
for
an
harvest
of
his
speeches
.
Abigail
would
not
speak
to
her
Husband
Nabal
in
his
drunkenness
,
but
when
he
had
slept
on
his
Wine
.
Every
man
is
not
capable
of
every
good
speech
,
nor
any
man
at
all
times
alike
.
A
word
spoken
in
due
season
,
how
good
is
it
?
The
fruit
of
the
most
generous
Tree
is
unsavoury
,
if
it
be
not
ripe
:
unseasonable
rain
doth
much
hurt
,
as
seasonable
doth
good
:
so
is
the
speech
,
that
in
it self
is
good
,
if
it
be
not
fit
.
Therefore
as
Solomon
saith
,
A
wise
mans
heart
discerneth
both
time
and
judgment
.
A
word
fitly
spoken
is
like
apples
of
gold
in
pictures
of
silver
.
Two
things
adde
grace
to
our
words
;
the
one
that
they
be
true
,
just
and
discreet
;
the
other
that
they
be
opportunely
fitted
to
the
circumstances
of
time
,
place
and
person
.
Thus
Paul
being
at
Athens
,
and
seeing
an
Altar
dedicated
to
the
Unknown
God
,
took
occasion
to
informe
them
in
the
knowledge
of
the
truth
.
When
Joab
perceived
the
heart
of
David
to
be
somewhat
inclined
towards
●bsalom
his
Sonne
,
he
suborned
a
wise
woman
to
plead
his
cause
before
his
Father
.
To
the
Jews
(
sath
the
Apostle
)
I
became
a
Jew
,
1
Cor
.
9
20
,
21
,
22.
Job
.
33.19
,
20
,
21
,
22
,
23
,
24.
Isa
.
50.4
.
that
I
might
gaine
the
Jews
:
to
them
that
are
under
the
Law
,
as
under
the
Law
,
that
I
might
gaine
th●m
that
are
under
the
Law
.
If
God
open
the
ear
by
affliction
,
it
is
good
to
adjoyn
exhortation
,
admonition
or
comfort
as
occasion
shall
be
offered
:
for
at
such
times
words
carry
the
greatest
weight
,
and
sink
deepest
.
If
the
soul
be
weary
with
the
burden
of
sinne
,
and
melteth
with
the
apprehension
of
wrath
,
it
is
to
be
eased
with
sweet
words
of
consolation
.
2
Chro
.
15.1
,
2
,
3
,
4.
When
God
vouchsafeth
to
lade
us
with
undeserved
favours
,
it
is
a
time
to
speak
:
because
the
sense
of
mercy
makes
way
for
good
advice
and
counsell
.
To
meet
a
man
in
the
heat
of
his
passion
with
good
words
,
is
to
meet
a
Bear
robbed
of
her
whelps
:
but
let
the
passion
be
calm
,
and
then
tell
him
how
disguised
and
uncovered
he
was
,
he
will
perhaps
believe
it
.
Q.
What
is
to
be
observed
touching
the
measure
of
our
Speech
?
A.
1
We
must
not
speak
too
little
,
and
omit
gracious
speeches
when
occasion
is
offered
;
as
many
dry
and
barren
hearts
and
mouthes
,
have
not
a
word
for
God
and
goodness
,
that
have
words
enough
and
more
then
enough
in
any
other
argument
;
like
Idols
in
good
things
,
that
have
mouthes
,
and
speak
not
;
or
as
if
they
were
possessed
with
dumb
spirits
,
and
not
suffered
to
speak
any
good
.
Tell
such
a
one
of
a
good
Farme
,
or
Bargain
,
or
natural
things
,
and
they
savour
and
relish
them
well
enough
:
whereas
a
good
motion
strikes
them
dumb
,
and
makes
them
as
fishes
out
of
their
element
.
2.
Our
words
must
not
be
t●o
many
:
for
in
many
words
are
many
sins
.
Prov.
10
29.
Prov.
9
13.
1
Tim
.
6.20
.
The
mind
is
the
Fountain
of
words
,
and
they
must
come
out
of
the
breast
.
Gell
.
lib
.
1.
cap
.
15.
Eccl.
5.3
.
Melior
est
indiscreta
prudentia
,
quam
stulta
loquacitas
.
Gell
.
lib
.
1.
cap
.
15.
He
that
speaketh
many
words
,
speaketh
either
false
things
or
superfluous
,
or
both
;
as
when
a
River
overflowes
,
the
water
gathereth
much
slim
.
A
fools
voice
is
known
by
multitude
of
words
.
When
a
Vessel
being
smitten
makes
a
great
noise
,
it
is
a
token
that
it
is
empty
:
so
the
sound
of
many
words
is
the
sign
of
an
empty
,
vain
heart
.
A
fool
is
full
of
words
.
Eccl.
10.14
.
The
Gentiles
have
said
that
God
gave
a
man
one
tongue
and
two
ears
,
that
he
might
hear
more
and
speak
less
.
A
fool
uttereth
all
his
mind
;
Prov.
29.11
.
Prov.
14.33
.
&
15.28
.
Prov.
12.23
.
&
15.2
.
Act.
20.7
.
Non
sunt
longa
quibus
nihil
est
,
quod
demere
possis
.
Mart
.
Multum
brevi
s●rmoni
inest
sapienti●e
.
Sophoc
.
Eph.
4.29
.
Prov
10.21
.
1
Cor
.
10.31
.
but
a
wise
man
keepeth
it
in
,
till
afterwards
.
Seest
thou
a
man
hasty
in
his
words
,
there
is
more
hope
of
a
fool
than
of
him
?
But
if
a
man
speak
necessary
things
,
though
he
continue
his
speech
till
midnight
,
as
Paul
did
,
it
cannot
be
called
immoderate
or
superfluous
talk
:
The
folly
reprehended
stands
in
this
,
that
men
lay
on
more
words
than
the
matter
requireth
;
which
argueth
impotency
of
mind
,
and
carries
a
shew
or
demonstration
of
passion
,
and
excess
of
affection
,
or
pride
in
speaking
.
Q.
What
must
be
the
end
of
our
Speech
?
A.
It
must
tend
to
edification
,
to
feed
many
,
and
minister
grace
to
the
hearers
.
It
must
bend
it self
still
for
God
,
the
defence
of
good
men
and
actions
,
and
the
disgrace
of
sinne
.
That
word
is
lost
,
which
tends
to
no
good
purpose
:
and
better
no
speech
,
than
to
no
end
.
He
that
commands
us
in
all
things
great
and
small
to
seek
the
glory
of
God
,
will
not
permit
us
to
speak
one
word
,
which
aimes
not
at
some
lawfull
end
,
tends
not
to
some
good
use
and
profit
:
And
yet
many
in
their
light
and
idle
speeches
say
,
Why
I
hope
I
do
no
harm
?
Yea
,
but
what
good
doth
it
?
What
profiteth
not
,
doth
harm
,
because
it
is
vain
and
idle
,
of
which
thou
canst
give
no
good
acccount
.
If
a
fruitless
thought
be
sin
,
an
unprofitable
word
much
more
,
which
doth
not
only
turn
thy
heart
from
God
,
but
corrupt
,
at
least
,
hinder
others
,
from
that
which
is
good
.
Q.
What
course
must
a
Christian
take
to
prevent
rash
and
hasty
Speeches
?
A.
First
,
He
must
go
to
God
constantly
by
prayer
,
beseeching
him
to
open
his
lips
,
and
to
set
a
watch
before
the
door
of
his
mouth
.
Secondly
,
He
must
not
fail
to
mourn
over
his
offences
in
speech
,
till
he
have
subdued
them
,
afflicting
himself
with
voluntary
sorrow
for
them
in
secret
.
Thirdly
,
He
must
truss
up
the
loynes
of
his
affections
with
the
girdle
of
patience
and
moderation
.
The
Apostle
James
exhorting
to
be
slow
to
speak
,
immediately
adjoyneth
,
Jam
.
1.19
.
and
slow
to
wrath
.
We
shall
find
that
not
only
the
wicked
,
but
even
the
most
holy
,
have
broken
forth
into
unadvised
speeches
,
when
they
have
been
transported
with
disordered
passions
.
What
should
I
speak
of
Rabshakeh
,
Nabal
,
Herod
?
Isa
36
4
,
5.
1
Sam
2●
.
10
.
Mat
.
14.7
.
Numb
.
20.
●0
.
Psal
.
106.33
.
1
Sam
.
25.21
.
Job
3.1
,
2.
Mat
.
17.4
.
Psal
.
39.1
,
2.
Eph.
5.4
.
Even
Moses
and
David
overcome
with
anger
,
Job
with
grief
,
Peter
with
joy
,
spake
things
that
were
not
fit
,
not
consonant
to
the
truth
.
Fourthly
,
He
must
resolutely
determine
to
watch
over
his
wayes
,
that
he
offend
not
with
his
Tongue
,
and
by
long
and
serious
meditation
fortifie
himself
against
all
occasions
of
impatience
and
discontentment
,
which
might
move
him
to
break
out
into
inconsiderate
speeches
.
Fifthly
,
He
must
learn
to
be
much
in
thanksgiving
,
and
accustome
himself
to
good
words
and
gracious
speeches
.
Q
What
Reasons
may
perswade
to
des●ent
and
holy
Silence
?
A.
Wise
and
godly
silence
is
as
excellent
a
vertue
as
holy
speech
,
Multum
is
profecisse
dicendus
est
qui
audire
,
tacere
,
ferre
didicit
.
Mer
.
in
G●n
.
25.14
.
Tempestivum
silentium
res
est
sapiens
.
Plut
.
de
puer
.
Plutarch
.
de
educ
.
Prov.
10.19
.
Prov.
17.28
.
Job
13.5
.
Periculo
vacat
merces
silentij
.
Plut
.
Est
&
fideli
tuta
silentio
merces
.
Hor.
lib
.
3.
cap
.
2.
Prov.
13
3.
Eccl.
10.12
.
Prov.
26.4
.
for
which
cause
,
wise
consideration
must
be
had
,
whether
the
thing
which
we
have
in
mind
be
for
Gods
glory
and
our
neigbours
good
;
which
done
,
we
are
answerably
to
speak
or
to
be
silent
.
If
thou
affect
the
praise
of
wisdom
,
seasonable
silence
is
a
most
wise
thing
,
even
a
fool
,
when
he
holdeth
his
peace
,
is
wise
,
and
he
that
shutteth
his
lips
,
is
esteemed
a
man
of
understanding
.
If
thou
desire
to
avoid
dangers
of
body
,
silence
is
ever
without
danger
,
but
through
liberty
of
Tongue
many
have
fallen
into
most
grievous
calamities
.
He
that
openeth
wide
his
lips
shall
have
destruction
.
Wilt
thou
answer
wisely
?
keep
silence
:
silence
to
wise
men
is
instead
of
an
answer
.
Answer
not
a
fool
according
to
his
folly
,
lest
thou
also
be
like
unto
him
.
Wilt
thou
do
that
whereof
thou
shalt
have
no
cause
to
repent
?
Be
silent
,
Seldom
hath
any
man
cause
to
repent
that
he
held
his
peace
,
but
often
that
he
spoke
.
Qui
tacere
nescit
,
loqui
ignorat
.
Pittacus
.
Doctus
fis
loqui
,
estavarus
verbi
;
clausura
namque
quae
raro
aperitur
est
fortior
,
&
lingua
minus
frequentata
solidior
;
nam
quod
diu
rectum
tenetur
,
d
fficilius
obliquatur
.
Et
semel
emissum
volat
irrevocabile
verbum
.
Horat
.
Ep.
lib
1.
Ep.
18.
Quod
tacitum
fuit
,
facile
poteris
eloqui
:
quod
dictu
,
indictum
fieri
nullo
modo
potest
.
Plutar
.
de
pu●r
.
educ
.
And
why
shouldst
thou
not
keep
silence
,
seeing
he
knoweth
not
how
to
speak
,
who
knoweth
not
how
to
hold
his
tongue
.
They
that
give
themselves
to
much
babling
do
incurre
the
crime
of
folly
or
evil-speaking
;
of
folly
,
for
no
fool
can
hold
his
Tongue
;
of
evil-speaking
,
for
they
that
speak
much
,
speak
many
things
amiss
:
To
say
nothing
,
that
they
deprive
themselves
of
two
special
good
things
,
that
they
neither
hear
others
nor
are
heard
of
them
.
Nor
is
there
cause
thou
shouldst
fear
,
lest
any
thing
through
thy
silence
should
be
forgotten
:
for
what
is
concealed
may
be
spoken
easily
when
thou
wilt
,
but
what
is
spoken
,
cannot
be
unsaid
by
any
means
.
Q.
What
is
the
root
or
cause
of
silence
?
A.
Wisdom
,
modesty
,
necessity
,
and
patience
.
Wisdom
when
we
prudently
abstain
from
speech
to
prevent
causeless
danger
and
envy
.
Modesty
when
we
keep
silence
,
2
Reg
.
18.36
.
Isa
.
36.21
.
Prov.
30.32
.
Job
.
32.4
.
at
what
time
it
is
not
meet
for
us
to
speak
,
either
because
we
are
forbidden
of
our
superiours
,
or
by
reason
of
our
age
and
reverence
of
others
,
or
for
some
other
just
cause
.
Necessity
,
when
we
are
silent
before
them
,
before
whom
it
is
not
expedient
to
speak
some
things
,
as
that
which
is
forbidden
of
God
,
or
is
dangerous
and
unprofitable
,
or
that
which
is
committed
to
our
trust
,
and
connot
be
divulged
without
hurt
to
our selves
and
others
.
Act.
16.6
.
Joh
.
2.24
.
There
is
an
unadvised
openness
,
against
which
our
Saviour
by
his
example
armes
us
:
He
would
not
commit
himself
to
some
,
who
are
said
to
believe
in
him
,
because
he
knew
what
was
in
man
.
Patience
,
when
the
faithfull
quietly
submit
themselves
to
the
good
pleasure
of
God
,
Amos
5.13
.
Lev
.
10.3
.
Psal
38.13
,
14
Psal
.
39.1
.
approving
his
judgments
as
just
and
righteous
,
and
contentedly
bear
the
unjust
calumnies
of
the
wicked
,
neither
making
answer
to
their
reproaches
,
nor
complaining
up
and
down
as
do
the
impatient
,
and
they
that
study
revenge
.
Q.
What
are
the
kinds
of
lawfull
silence
?
A.
The
concealing
of
truth
is
either
in
whole
,
or
in
part
.
In
whole
,
when
the
speaking
of
the
least
word
is
hurtfull
:
As
for
example
,
the
Father
and
Son
are
both
sick
at
once
;
the
Son
dieth
first
,
the
Father
asketh
whether
his
Son
be
dead
or
not
;
if
it
be
said
no
,
an
untruth
is
told
;
if
yea
,
then
the
Fathers
grief
is
encreased
,
and
his
death
hastened
:
therefore
silence
is
best
.
In
daies
of
persecution
holy
Martyrs
have
chosen
rather
to
suffer
death
,
then
to
reveale
their
Brethren
,
that
have
been
of
their
private
assemblies
with
them
.
And
the
rule
is
general
,
that
Christians
are
not
to
reveale
their
Brethren
in
affliction
,
nor
to
betray
them
into
the
hands
of
persecutors
,
nor
to
be
compelled
thereunto
by
Oath
.
The
concealing
of
a
thing
in
part
is
,
when
a
man
speaketh
a
little
of
the
truth
,
and
concealeth
the
rest
.
Which
is
warranted
in
all
good
and
lawfull
proceedings
,
which
manifestly
tend
to
the
glory
of
God
.
When
Samuel
is
sent
to
anoint
David
,
1
Sam
.
16.2
,
3.
the
Lord
bids
him
answer
to
the
people
of
that
place
,
I
am
come
to
do
sacrifice
.
When
Jeremiah
had
shewed
King
Zedekiah
how
he
might
escape
death
,
Jer
.
38.
●4
,
25
,
26.
then
the
King
said
unto
him
,
Let
no
man
know
of
these
words
,
&c.
But
if
the
Princes
understand
that
I
have
talked
with
thee
,
and
they
come
unto
thee
,
and
say
unto
thee
,
Declare
unto
us
what
the
King
hath
said
unto
thee
;
Then
shalt
thou
say
unto
them
,
I
humbly
besought
the
King
that
he
would
not
cause
me
to
return
to
Jehonathans
house
to
die
there
.
Act.
23
6.
The
like
was
practised
by
Paul
,
when
he
perceived
that
one
part
of
the
Assembly
were
Pharisees
,
and
the
other
Sadducees
,
he
cried
out
,
Men
and
Brethren
,
I
am
a
Pharisee
,
the
Son
of
a
Pharisee
.
Q.
What
things
are
to
be
concealed
?
A.
1.
If
any
truth
be
to
the
hinderance
of
Gods
glory
,
or
of
the
good
of
our
Neighbour
,
it
must
be
concealed
.
Mat
.
16.21
.
Rom
.
14.1
.
&
.
5.1
.
Mat
.
7.6
.
Isa
40.1
.
Thus
the
disputation
of
deep
Mysteries
of
faith
must
be
forborn
in
the
presence
of
them
that
be
not
able
to
bear
them
.
The
promises
of
mercy
must
not
be
abused
to
hearten
the
oftbinate
sinner
in
his
perverseness
,
nor
his
judgments
to
terrifie
the
dejected
spirit
.
2.
If
God
bring
any
strange
thing
to
pass
,
speak
not
boldly
of
it
,
but
rather
in
silence
wonder
.
Job
at
the
consideration
of
Gods
Majesty
in
his
works
,
saith
,
Behold
,
I
am
vile
,
Job
40.4
.
or
39.34
.
what
shall
I
answer
thee
?
I
will
lay
my
hand
upon
my
mouth
.
Nadab
and
Abihu
for
offering
Incense
with
strange
fire
,
before
the
Lord
,
were
both
destroyed
with
fire
:
which
being
done
,
Moses
told
Aaron
,
that
God
would
be
sanctified
in
them
that
come
near
him
,
and
be
glorified
before
all
the
people
:
and
then
the
Text
saith
,
but
Aaron
held
his
peace
.
When
Peter
had
taught
the
Gentiles
,
Lev
.
10.3
.
Act.
11.18
.
and
after
returned
to
Hierusalem
,
they
of
the
Circumcision
contended
with
him
:
he
then
rendereth
a
reason
of
his
fact
,
which
being
made
,
they
were
silent
.
And
when
Gods
judgments
befall
men
among
us
,
if
we
speak
any
thing
we
must
judg
charitably
.
Blessed
is
he
that
wisely
considereth
of
the
poor
,
Psal
.
40.1
.
Arcanum
neque
tu
scrutaberis
ullius
unquam
:
Commissumque
teges
,
&
vine
tortua
&
ira
Hor.
Ep.
lib
.
1
Ep.
18.
Gen.
49.6
.
Ier
.
15.
●7
.
Prov.
11.13
.
Prov.
20.19
.
Perco●●atorem
fugito
,
nam
garrulus
idem
est
.
ibidem
.
2
King
.
6.11
.
Neh
.
2.12
,
16.
L.
5.
C.
ad
.
l.
Juliam
.
Val
.
Max.
lib
.
2.
cap
.
2.
Cu●t
.
li
.
4.
Valer
.
Max.
lib
.
2.
cap
.
2.
Lips
.
Pol
.
lib
.
3
cap
.
5.
Et
in
notis
ad
illud
cap
.
Jun.
Eccles
.
lib
.
3.
cap
.
2.
Prov.
17.9
.
Prov.
19.11
.
Sicut
parata
est
severita●
,
peccata
qua
invenerit
,
vindicare
:
ita
non
vulo
charitas
,
quod
vindicet
tuvenire
,
Aug.
Epist
.
109.
Admonet
Dom
non
negligere
invicem
peccata
nostra
,
non
quaerendo
quod
reprehendas
,
sed
videndo
quod
corrigas
.
Aug.
ser
.
16.
de
ver
.
Do
.
Quam
tua
pervideas
oculis
mala
lippus
inunctis
cur
in
amicorum
vitijs
tam
cernis
acutum
,
Quam
aut
aquila
,
aut
serpens
Epidaurius
?
at
tibi
contra
evenio
b●quiran●
vitia
ut
tua
rursus
&
illi
.
Horat
.
Ser
.
lib
.
1.
Satyr
3.
Mat
.
5.23
,
24.
Mat
.
18.18
.
August
.
in
haec
verba
.
Jun.
Eccles
.
lib
.
3.
cap
.
2.
the
Lord
shall
deliver
him
in
the
time
of
trouble
.
3.
Enter
not
into
the
secrets
of
the
wicked
,
but
keep
close
the
lawfull
secrets
of
thy
friend
.
He
that
goeth
about
as
a
tale-bearer
discovereth
a
secret
,
but
he
that
is
of
a
faithfull
heart
,
concealeth
a
matter
.
With
him
that
goeth
about
as
a
slanderer
,
disclosing
a
secret
,
and
with
him
that
flattereth
with
his
lips
,
joyn
not
thy self
.
Magistrates
must
conceale
things
done
in
the
Senate
,
especially
concerning
warre
,
lest
they
be
revealed
to
the
enemy
.
A
Counsellour
is
the
heart
of
the
Prince
,
and
a
part
of
his
body
,
and
secrecy
is
the
best
and
safest
band
of
government
:
Neither
can
he
sustain
great
matters
,
to
whom
it
is
grievous
to
keep
silence
.
Amongst
the
Romans
,
in
so
great
a
number
of
Senatours
,
there
was
such
silence
in
their
Court
,
that
thou
wouldst
think
,
I
say
not
one
,
but
none
to
have
heard
,
what
was
committed
to
the
ears
of
many
.
Let
Ministers
conceale
the
wants
and
sinnes
that
trouble
such
as
are
dying
,
or
that
are
revealed
unto
them
by
the
penitent
that
they
might
receive
comfort
and
refreshing
to
their
conscience
.
4.
The
infirmities
and
sinnes
of
our
neighbour
are
alwaies
to
be
concealed
,
unless
it
be
in
case
,
that
we
find
our selves
called
of
God
to
speak
.
He
that
covereth
a
transgression
seeketh
love
.
If
God
in
mercy
cover
his
sinnes
,
why
shouldst
thou
reveale
them
?
Solomon
saith
,
It
is
the
glory
of
a
man
to
pass
by
an
infirmity
.
More
distinctly
.
1.
If
we
be
ignorant
of
the
offence
we
must
keep
silence
.
For
he
that
doth
reprehend
or
correct
another
,
ought
to
be
certain
of
the
crime
.
Nor
doth
it
become
private
men
to
pry
into
the
actions
of
others
,
that
they
might
find
matter
to
reprehend
.
For
as
we
ought
to
behave
our selves
in
giving
alms
,
so
also
in
reprehending
our
Brethren
:
But
in
giving
alms
we
are
not
bound
to
enquire
into
certain
men
,
to
whom
we
might
give
;
if
so
be
we
give
to
them
that
need
our
alms
,
we
perform
our
duty
:
So
also
the
matter
goeth
in
brotherly
correction
:
although
reprehension
be
a
debt
,
yet
it
is
not
a
private
debt
which
we
owe
to
any
certain
person
,
but
publique
,
which
we
owe
to
all
and
every
one
;
which
is
to
be
paid
as
occasion
is
offered
without
inquiry
into
certain
men
.
2.
Secret
sinnes
known
to
thee
only
,
are
to
be
reprehended
by
thee
in
secret
;
but
what
thou
must
do
by
thy self
,
thou
must
not
do
by
another
;
thou
must
not
divulge
his
sinne
,
nor
accuse
him
unto
others
,
if
it
cannot
be
proved
otherwise
than
by
thy
testimony
alone
.
He
that
hath
secretly
sinned
against
thee
,
correct
him
secretly
:
for
if
thou
only
know
it
,
and
thou
wilt
correct
him
before
others
,
thou
art
not
so
much
a
corrector
,
as
a
betrayer
.
That
of
Solomon
,
Open
rebuke
is
better
then
secret
love
,
doth
not
weaken
this
Rule
;
for
he
doth
not
understand
that
rebuke
which
is
before
witnesses
,
but
that
private
,
whereby
a
Brother
is
plainly
reprehended
before
his
face
,
and
not
in
deceit
or
privily
:
Not
to
adde
,
that
some
Divines
think
Solomon
doth
institute
comparison
betwixt
perfidious
love
and
professed
hatred
,
Cartwr
.
in
Prov.
27.5
.
preferring
the
open
rebuke
of
an
enemy
before
the
profession
of
treacherous
love
.
And
as
thou
maist
not
divulge
that
which
is
secret
,
so
maist
thou
not
accuse
thy
neighbour
of
what
thou
canst
not
prove
by
other
testimony
,
Deut
19.15
.
Cod
.
lib
.
4.
Tit
20.
Digest
.
li
22.
Tit
.
5.
Decret
.
par
.
2.
cap
.
4.
q
.
4.
cap
.
3.
Jun.
Anal
.
in
Deu●
17.
Juu
.
Eccles
.
ubi
.
supra
.
&
Polit
.
Mos
.
cap
.
3
Zepper
.
de
Tolit
.
Mos
.
lib
.
5.
cap
.
5.
Decret
.
par
.
●
.
cap
.
6.
q
.
2.
Act.
23.17
,
18
,
19
,
20
,
21.
Est.
2.22
,
23.
Reprehension
is
an
affirmative
duty
,
and
bindes
not
to
all
times
,
but
to
that
only
,
which
in
spiritual
discretion
shall
be
judged
most
fit
,
both
to
winne
our
Brother
,
and
maintain
his
good
Name
.
than
thy
own
:
for
one
witness
is
no
witness
.
God
will
not
,
that
credit
be
given
to
the
testimony
of
one
only
.
Nevertheless
,
if
we
be
privy
to
the
purpose
or
intention
of
men
to
commit
any
wickedness
against
the
Church
,
Common-wealth
,
or
person
of
our
Neighbour
or
such
like
,
we
are
wisely
and
seasonably
to
detect
it
,
that
it
might
be
prevented
.
When
Pauls
Sisters
sonne
heard
of
the
conspiracy
of
those
wicked
men
,
that
had
bound
themselves
by
an
Oath
,
neither
to
eat
nor
drink
till
they
had
killed
Paul
,
he
entred
into
the
Castle
,
and
told
Paul
:
And
Paul
sent
him
not
to
admonish
the
conspiratours
,
but
to
inform
the
Centurion
,
that
by
his
Authority
that
bloody
counsell
might
be
prevented
.
Mordechai
told
Ester
,
and
she
King
Ahasuerus
of
the
attempt
of
Bigthan
and
Teresh
against
the
Kings
person
.
3.
If
the
guilty
person
do
truly
repent
,
he
is
not
to
be
reprehended
at
all
,
or
at
least
but
lightly
.
For
the
end
of
admonition
is
to
call
back
the
wanderer
into
the
right
way
;
if
he
be
already
recalled
,
there
is
none
or
little
p●ace
left
for
reproof
:
although
the
Magistrate
for
the
publique
good
may
and
ought
to
correct
and
punish
him
.
4.
When
reproof
may
more
fitly
,
and
with
greater
fruit
be
deferred
till
another
time
,
silence
for
the
present
is
best
.
We
must
never
sooth
or
incourage
men
in
sinne
,
but
we
may
forbear
reprehension
,
if
it
be
for
more
profit
,
even
to
watch
a
better
opportunity
.
Zeal
is
indiscreet
when
it
will
not
wait
for
seasons
and
occasions
.
In
many
cases
we
are
advised
to
bear
evil
men
patiently
,
and
not
to
break
out
into
a
fury
,
if
at
such
times
as
we
would
,
they
cannot
break
the
snares
of
the
Devil
:
but
our
patience
is
to
expect
,
if
at
any
time
God
will
that
they
may
repent
,
and
to
watch
the
season
that
we
might
profit
them
by
admonition
.
Many
there
are
that
are
impatient
of
evil
men
,
and
drive
them
away
by
terrour
and
despight
,
if
they
be
not
presently
converted
;
yet
it
directly
breaks
this
precept
,
and
shews
that
they
would
be
Masters
and
Authours
of
mens
salvation
,
and
not
waiters
upon
God
,
that
only
gives
the
encrease
.
5.
If
our
hatred
against
sinne
proceed
from
complexion
or
disposition
of
nature
,
not
from
the
work
of
the
spirit
,
we
must
first
correct
our
own
errour
,
before
we
open
our
mouthes
in
rebuke
against
others
.
Pity
it
is
to
see
,
that
many
mens
zeal
in
religion
,
is
rather
the
motion
of
their
irregular
corrupt
will
,
than
the
powerfull
operation
of
grace
:
which
is
the
cause
of
many
sharp
,
unseasonable
,
hot
censures
and
contentions
,
each
one
contradicting
other
according
to
his
humour
,
and
all
resisting
the
motions
of
the
Spirit
.
Therefore
every
Christian
must
be
warned
not
to
compare
himself
with
himself
,
nor
to
measure
himself
by
himself
;
for
every
man
is
as
tall
as
his
own
measure
:
but
he
must
judge
himself
to
find
out
the
exuberant
,
abounding
,
reigning
complexion
,
and
that
being
found
,
he
must
be
farre
from
favouring
and
defending
it
in
the
things
of
God
,
which
is
the
usuall
manner
of
flesh
and
blood
.
But
on
the
contrary
,
he
must
suspect
and
stop
himself
in
that
way
to
which
his
inclination
over-hurries
him
,
and
condemn
his
errour
when
he
goes
astray
,
and
having
condemned
it
,
return
back
into
the
true
way
.
Now
for
direction
in
this
case
,
it
is
good
to
set
before
our
eyes
for
paterns
,
both
the
words
and
deeds
of
men
truly
sanctified
,
or
rather
the
words
and
deeds
of
the
Spirit
speaking
and
living
in
them
,
even
such
whose
unpartiall
uprightness
hath
wholly
given
them
up
from
the
flesh
to
the
Spirit
.
Again
,
we
must
remember
that
the
motions
of
the
Spirit
are
free
,
universall
,
and
uniform
.
Every
Saint
or
Sonne
of
God
,
by
the
aid
of
the
Spirit
inwardly
freeing
him
,
and
outwardly
teaching
him
,
must
strive
to
have
an
universall
liberty
of
soul
,
free
and
inclinable
to
the
approving
of
all
truths
,
and
to
the
love
and
practice
of
all
goodness
.
This
is
the
great
and
glorious
Liberty
of
the
Sonnes
of
God
,
and
of
them
alone
,
that
their
souls
being
lifted
up
from
the
hinges
of
the
flesh
,
and
new
fastened
to
the
Spirit
,
thereby
they
have
a
freedom
to
move
whensoever
the
Spirit
moves
,
and
to
love
whatsoever
the
Spirit
loves
;
all
truths
they
gladly
receive
,
all
goodness
they
highly
prize
and
esteem
.
This
then
is
the
thing
that
we
must
look
unto
in
our selves
,
before
we
reprehend
what
is
amiss
in
our
Brother
,
that
our
disesteem
of
sinne
be
not
measured
by
our
disposition
and
inclination
,
but
by
the
truth
;
else
we
shall
but
strive
to
correct
sinne
with
sinne
,
which
is
unprofitable
.
Amb●
.
de
Offic
.
Monac
.
lib
.
●
.
Objurget
amicus
amicum
,
non
jact
antiae
studie
,
sed
affectu
charitatis
.
neque
admonitio
aspera
fit
,
neque
objurgatio
contumeliosa
.
Isid
.
de
sum
.
bon
.
lib
.
3.
cap
91.
Qui
delinquentem
superbo
,
vel
odioso
animo
corrigit
,
non
emendat
sed
percutit
.
Lev
.
19.17
.
Jam
.
1.20
.
Nunquam
aliens
peccati
suscipiendum
negotium
,
nisi
quam
internis
interrogationibus
examinantes
conscientiam
nostram
,
liquido
nobis
coram
Deo
responde●●mus
,
dil●ctiono
nos
f●cere
.
Quidque
enim
lacerato
a●●mo
dixeris
,
punientis
est
impetus
,
non
charitas
corrigentis
.
Dilige
,
&
die
quicquid
volet
.
August
.
in
Epist
.
ad
Gal
.
Plus
proficit
amica
correctio
,
quam
accusatio
curbulenta
:
Illa
pudorem
incurit
,
baec
indignationem
movet
.
Amb.
in
Luk
.
Perversum
corrigere
,
nihil
aliud
est
,
quam
stimulare
insanum
,
quam
olcum
adhibere
omino
,
&
ventis
incendio
superare
.
Prov.
9.8
.
Mat
.
7.6
.
Aliu●
silere
quod
voles
primum
sile
.
Sen.
Hyppol
.
Act.
3.
lib
.
2.
Quod
tacitum
esse
velis
,
nemini
dixeris
.
Judg
.
14.
And
not
only
so
,
but
it
will
be
hard
to
keep
moderation
,
when
we
follow
the
bent
of
our
complexion
,
and
look
more
to
what
is
pleasing
unto
us
,
than
what
should
please
indeed
:
which
in
admonition
is
specially
to
be
looked
unto
.
For
the
occasion
and
manner
of
reproving
ofttimes
makes
the
reproof
effectual
,
and
an
especiall
part
of
the
manner
is
this
,
That
it
proceed
from
a
visible
charity
.
Splenatick
and
eager
reproofes
harden
those
affections
,
which
they
pretend
to
soften
;
because
these
reproofes
look
like
a
quarrell
or
revenge
,
and
not
like
the
incisions
of
love
,
which
hurt
only
,
that
they
may
heal
.
Surely
,
the
aim
and
end
of
admonitions
should
be
,
the
good
of
the
admonished
;
and
those
are
most
commendable
which
are
most
effectual
to
this
end
;
and
not
those
which
fit
most
with
the
humour
of
the
reprover
.
Moreover
,
when
contrary
complexions
meet
in
contention
,
they
mutually
exasperate
each
other
to
be
stiffe
in
their
own
courses
:
For
the
one
rebukes
in
humour
,
not
in
love
,
the
other
conceits
the
admonition
to
proceed
from
distempered
passion
,
blind
choler
,
harshness
of
constitution
,
whereby
he
is
the
more
hardened
in
his
course
,
and
stirred
up
to
make
opposition
against
counsell
and
advice
.
6.
If
a
man
know
assuredly
that
his
admonition
shall
be
in
vain
,
or
to
no
good
effect
,
he
is
to
forbear
.
For
the
end
ceasing
,
all
things
tending
to
that
end
do
cease
also
;
If
therefore
no
hope
of
reformation
,
which
is
the
end
of
reproof
,
remains
,
rebuke
it self
is
to
be
omitted
:
especially
if
it
be
found
by
experience
,
that
the
offender
is
so
farre
from
amendment
,
that
he
is
thereby
made
the
worse
,
the
more
outragious
.
He
that
casteth
the
seed
of
wholesome
admonitions
into
such
accursed
and
unfruitfull
ground
,
shall
reape
none
other
reward
of
his
labour
,
but
the
thornes
of
scorne
and
contempt
.
Rebuke
not
a
scorner
,
lest
he
hate
thee
.
Give
not
that
which
is
holy
to
dogs
;
cast
not
Pearles
before
swine
.
It
is
small
wisdom
to
contend
with
a
mad
man
,
if
thou
want
strength
to
bind
him
.
5.
All
unseemly
matters
,
all
things
unknown
,
things
which
concern
us
not
,
things
above
our
reach
,
are
in
silence
to
be
buried
.
6.
Thou
art
to
conceale
thine
own
secrets
.
That
which
thou
wouldst
not
have
known
,
tell
no
man
:
for
how
should
another
keep
thy
counsell
,
when
thou
canst
not
do
it
.
Sampson
revealing
his
own
secret
,
overthrew
himself
.
If
thou
desire
ease
by
revealing
them
,
tell
them
but
to
few
,
and
to
such
as
are
faithfull
.
Q.
Before
whom
must
we
keep
silence
?
A.
The
persons
before
whom
silence
must
be
used
are
these
.
1.
Malitious
enemies
of
religion
:
Give
not
that
which
is
holy
unto
dogs
;
Mat
.
●
.
6
.
2
Chro
.
21.12
.
neither
cast
your
pearls
before
swine
.
This
was
among
the
rest
one
cause
of
the
silence
of
Christ
before
Caaiphas
.
2.
Before
Magistr●tes
in
their
open
courts
;
where
such
as
come
before
them
are
not
to
speak
till
they
be
bidden
or
have
obtained
leave
.
Then
Paul
after
the
Governour
had
beckned
unto
him
that
he
should
speak
,
answered
.
Act
24.10
.
3.
In
the
presence
of
our
elders
and
betters
,
who
must
have
liberty
and
leave
to
speak
first
,
Job
32.4
.
and
must
of
others
be
heard
with
silence
.
And
here
all
Children
and
Servants
must
remember
,
when
they
are
justly
reproved
,
to
be
silent
,
and
not
to
answere
any
thing
again
:
If
unjustly
they
be
taxed
,
their
reply
or
defence
must
be
sparing
,
Tit
.
2.9
.
moderate
,
in
due
time
,
and
with
due
reverence
.
Servants
must
not
crossly
and
stubbornly
reason
and
dispute
matters
with
their
Masters
:
but
in
silence
and
submission
learn
to
sit
down
with
the
worst
,
even
when
they
suffer
wrong
:
and
if
they
would
clear
themselves
from
unjust
blame
,
they
must
have
respect
to
all
circumstances
of
time
,
1
Sam
.
24
10.
Job
31
.
1●
.
Prov.
23.9
.
Prov.
26.4
,
5.
Mic
.
7.5
.
place
,
persons
,
and
do
it
with
all
submission
and
soft
answers
.
4.
Fools
and
pratlers
,
tale-bearers
and
busy-inquirers
are
not
to
be
answered
,
unless
it
be
to
let
them
see
their
folly
.
5.
In
the
presence
of
weak
Christians
we
must
forbear
to
dispute
of
questions
and
matters
of
doubt
,
that
might
turn
them
out
of
the
way
,
nor
weaken
their
faith
.
Q.
What
other
Rules
are
to
be
observed
in
lawfull
silence
?
A.
1.
Decent
silence
doth
not
pre-occupate
or
snatch
an
answer
,
when
another
is
asked
because
this
is
troublesome
both
to
him
that
asketh
and
to
him
that
is
asked
:
To
him
that
asketh
the
question
,
as
if
he
knew
not
of
whom
to
ask
what
he
would
:
to
him
that
is
asked
,
as
if
he
were
not
able
to
satisfie
him
that
asketh
.
2.
This
Vertue
doth
not
speedily
leap
into
speech
:
but
observes
diligently
the
manners
and
necessity
of
him
that
asketh
the
question
.
3.
If
it
perceive
a
mind
desirous
to
learn
in
him
that
putteth
forth
the
question
,
it
represseth
the
answer
,
that
it
may
answer
considerately
,
and
the
other
adde
whatsoever
he
pleaseth
.
4.
If
any
question
be
to
be
dispatched
,
it
circumscribeth
the
answer
by
the
necessity
and
him
that
asketh
the
question
,
Non
est
ejusdem
&
multa
&
opportune
dicere
.
but
digresseth
not
upon
every
small
occasion
into
the
rehersall
of
those
things
,
which
are
well
known
to
the
relater
,
and
oftentimes
are
not
unpleasant
;
but
not
fit
for
the
present
occasion
.
Q.
Is
not
this
silence
opposite
to
Ingenuity
and
Boldness
of
Speech
?
Joh
.
7.24
.
1
Cor
.
11.18
,
19
,
20.
Ioh
.
8
15
,
16
,
Lev
.
19.17
.
1
Sam
.
13.13
,
14.
Eph.
6.20
.
A.
Silence
and
Boldness
do
well
agree
:
for
ingenuity
and
boldness
is
a
vertue
,
whereby
we
do
freely
,
without
fear
,
according
as
our
place
,
calling
,
time
,
occasion
,
and
necessity
requires
,
reprehend
things
to
be
reprehended
,
praise
things
to
be
praised
,
communicate
things
to
be
communicated
,
and
profess
things
to
be
professed
:
But
this
liberty
doth
notably
consent
with
decent
silence
.
As
no
man
knoweth
how
to
speak
,
but
he
that
can
hold
his
peace
:
so
none
can
keep
silence
as
he
ought
,
but
he
that
is
bold
to
speak
as
occasion
is
offered
.
Q.
May
a
man
make
use
of
hope
of
happiness
to
encourage
him
to
look
well
to
his
Tongue
?
A.
Goodness
and
happiness
being
linked
together
,
and
wickedness
and
misery
,
the
understanding
and
will
more
readily
imploy
and
bend
themselves
to
the
good
,
and
from
the
evil
by
reason
of
that
union
.
And
surely
,
happiness
being
tied
to
goodness
by
the
chain
of
providence
,
we
cannot
but
mend
our
pace
to
goodness
,
by
the
sight
of
annexed
happiness
:
and
it
were
folly
not
to
look
on
that
which
may
both
delight
and
incourage
us
.
Our
will
desires
good
,
and
therefore
good
being
tied
to
goodness
,
gives
more
appetite
to
the
will
.
And
surely
herein
was
the
same
kind
of
action
in
the
Heathens
,
though
by
mistaking
.
For
these
did
seek
a
sovereign
good
in
vertue
;
and
even
for
that
sought
it
the
more
fervently
.
Now
the
ods
is
this
,
that
we
have
a
sovereign
good
with
vertue
,
though
not
in
vertue
,
conjoyned
but
not
confounded
.
So
vertue
is
lovely
to
us
,
but
God
the
Fountain
of
Vertue
is
farre
more
lovely
,
and
to
him
we
walk
in
the
path
of
Vertue
.
Now
there
is
no
baseness
in
loving
Vertue
well
for
it self
,
neither
in
loving
the
Authour
of
Vertue
better
then
it
,
neither
in
loving
Vertue
the
more
for
leading
us
to
the
Authour
of
Vertue
.
CHAP.
III
.
Wherein
the
abuse
of
the
Tongue
consists
,
viz.
in
sinfull
Speech
,
and
unlawfull
Silence
.
With
the
several
Kindes
of
sinfull
Speech
,
and
unlawfull
Silence
that
is
to
be
avoided
.
Question
:
WHerein
stands
the
abuse
of
the
Tongue
?
A.
In
sinfull
Speech
,
and
unlawfull
Silence
.
Q.
What
are
the
kindes
of
sinfull
Speech
?
A.
They
are
divers
.
1.
Wicked
or
devilish
in
respect
of
matter
or
manner
,
Esa
3.8
.
Act.
19.9
.
as
when
men
speak
against
grace
or
gratious
courses
,
or
utter
evil
words
which
tend
to
destroy
their
own
souls
,
or
the
souls
of
other
men
.
To
this
Head
are
referred
.
1.
Words
that
issue
from
infidelity
and
unbelief
,
when
men
give
no
credit
to
the
threatnings
,
laugh
at
the
promises
,
or
question
the
truth
of
them
,
and
disregard
the
Commandements
of
God
.
Thus
the
Israelites
sinned
in
saying
,
Can
God
prepare
a
Table
in
the
Wilderness
?
Moses
spake
unadvisedly
,
Hear
,
Psal
.
79.18
.
Num
.
20.11
,
12.
Gen.
18.12
.
Psal
.
73.13
.
O
rebellious
people
,
shall
I
bring
water
out
of
the
Rock
?
Sarah
offended
in
that
she
laughed
at
the
promise
of
God
.
Hereunto
may
be
referred
the
opprobrious
speeches
which
ignorant
seduced
persons
belch
out
against
the
Gospel
and
true
Religion
.
2.
Words
of
impatience
and
discontent
;
as
that
of
the
Isralites
,
O
we
wish
we
had
died
by
the
hand
of
the
Lord
,
in
the
land
of
Aegypt
,
Exo
.
16.3
.
1
Cor
.
10.10
,
11.
Numb
.
14.2
.
Psal
.
106.24
,
25.
when
we
sate
by
the
flesh
pots
.
And
of
David
,
Absolom
,
my
Sonne
,
my
Sonne
,
would
God
I
had
died
for
thee
.
The
like
we
have
mentioned
of
Job
,
Jeremiah
,
and
other
servants
of
God
,
who
in
perplexity
of
spirit
,
when
the
fire
was
kindled
within
their
breasts
,
have
let
fall
some
distempered
speeches
.
3.
Irreverent
speeches
respecting
God
or
man
.
The
Name
of
God
is
unreverently
abused
,
Job
3.1
,
2.
Jer
.
15.10
.
&
20.7
,
8.
Mat
.
5.37
.
Jam
.
5.12
.
1
Cor
.
10.10
.
Lev
.
24.16
.
Num
.
23.13
.
The
word
signifieth
to
pierce
or
strike
through
.
Esa
36.6
.
Hab
.
3.14
.
Zech
.
5.2
,
3
,
4.
Mal
3.5
.
Lev
.
19.12
.
Exo
.
30.31
.
when
m●n
toss
his
Titles
in
their
mouths
without
any
respect
or
awe
of
his
glorious
Majesty
,
by
vain
and
customary
swearing
,
and
such
like
asseverations
as
I
will
give
you
my
head
,
I
will
adventure
my
hand
,
in
common
talk
;
by
hellish
blasphemy
,
when
men
use
such
speeches
of
God
or
his
works
,
as
do
either
detract
from
his
Majesty
,
or
ascribe
unto
him
things
unbeseeming
;
by
perjury
or
false-swearing
,
when
men
call
God
to
witness
a
lie
:
which
is
a
strange
sinne
:
for
the
perjured
person
doth
not
only
sinne
himself
,
but
withall
endeavoureth
to
intangle
God
in
the
same
sinne
with
himself
.
In
this
kind
also
men
sinne
,
when
they
make
or
recite
jests
which
are
contrived
out
of
the
Phrases
of
Scripture
.
The
Oyl
wherewith
the
Tabernacle
,
and
the
Arke
of
the
Testament
,
and
the
Priests
were
annointed
,
was
holy
:
and
therefore
no
man
might
put
it
to
any
other
use
,
as
to
annoint
his
own
flesh
therewith
,
or
to
make
the
like
unto
it
.
And
the
scoffing
of
Julian
the
Apostat
is
very
fearfull
,
who
was
wont
to
reach
Christians
boxes
on
the
ear
,
and
withall
bid
them
turn
the
other
,
and
obey
their
Masters
commandement
.
Whosoever
shall
smite
thee
on
the
right
cheek
,
turn
to
him
the
other
also
.
And
he
denied
pay
and
like
reward
to
his
souldiers
that
were
Christians
,
because
he
said
he
would
make
them
fit
for
the
Kingdom
of
Heaven
,
considering
that
Christ
had
said
,
Blessed
are
the
poor
in
spirit
,
for
theirs
is
the
Kingdom
of
Heaven
.
To
pray
in
sport
,
or
to
make
men
merry
,
is
great
presumption
.
To
say
,
as
some
use
,
in
play
,
God
send
me
such
a
card
,
or
such
a
cast
,
or
I
pray
God
I
may
winne
this
or
that
game
,
is
too
saucy
and
malapert
behaviour
for
any
,
and
will
not
stand
with
the
reverent
respect
that
each
one
of
us
oweth
to
Gods
Majesty
.
The
Rule
then
is
here
,
that
as
we
exclude
not
Gods
presence
in
play
,
so
we
call
not
in
his
providence
to
further
our
play
.
Oathes
are
sacred
,
Prayers
are
holy
,
and
the
Name
of
God
glorious
,
yet
they
must
serve
the
recreation
,
and
man
must
be
delighted
,
though
God
be
blasphemed
.
A
fearfull
thing
it
is
,
for
man
to
delight
himself
in
that
wherein
God
is
dishonoured
;
If
there
were
no
other
thing
but
the
abuse
of
Gods
Name
,
of
Sentences
of
Scripture
,
and
such
holy
things
,
this
were
enough
to
make
players
of
this
nature
(
and
such
are
most
)
abhominable
to
every
good
Christian
.
For
if
thou
be
a
Christian
,
thou
art
like
unto
Lot
,
and
thy
righteous
soul
will
be
vexed
with
the
dishonour
of
thy
God
.
Now
if
thou
art
vexed
therewith
,
how
canst
thou
go
to
be
vexed
?
Canst
thou
take
delight
in
vexation
,
and
wilt
thou
give
Money
for
it
?
And
if
thou
be
not
vexed
,
then
art
thou
no
good
Christian
.
Here
also
men
must
learn
to
take
heed
of
all
manner
of
charmes
and
enchantments
,
which
commonly
are
nothing
else
but
words
of
Scripture
or
such
like
,
used
for
the
curing
of
paines
and
diseases
both
in
men
and
beasts
.
But
such
practises
are
devilish
.
For
the
Word
used
in
holy
manner
,
is
the
instrument
of
God
to
convey
unto
us
spiritual
blessings
,
as
faith
,
repentance
,
sanctification
;
but
it
doth
not
serve
to
bring
unto
us
corporall
health
.
Irreverent
speeches
against
men
are
;
1.
Scornfull
nick-names
cast
upon
the
Ministers
of
the
Gospel
,
Jer
.
20.7
.
2
Chro
.
36.16
.
2
King
.
2.23
.
Eccl.
10.20
.
Exo
.
22.28
.
Act.
23.5
.
2
Pet
.
2.10
.
●rov
.
14.21
.
Prov.
17.5
.
as
the
Children
that
mocked
the
Prophet
Elisha
,
crying
,
Go
up
thou
bald-head
.
2.
Reviling
,
malapert
,
dishonourable
words
against
or
in
the
presence
of
our
superiours
,
Magistrates
,
Parents
,
Masters
,
Ancients
;
This
is
forbidden
in
the
Law
,
Thou
shalt
not
speak
evil
of
the
Ruler
of
the
people
.
3.
Contemptuous
speeches
of
our
Brethren
,
which
argue
vile
esteem
,
though
in
themselves
they
be
poor
,
lame
,
blind
,
or
miserable
.
He
that
despiseth
his
neighbour
sinneth
:
Who
so
mocketh
the
poor
,
reproacheth
his
Maker
.
4.
Unfaithfull
words
are
evil
:
and
these
of
divers
kindes
.
Prov.
14.5
.
First
,
Lying
,
when
men
speak
not
agreeable
to
the
nature
of
the
thing
,
or
the
rule
of
faith
;
as
Gehazi
.
after
he
had
received
money
and
garments
of
Naaman
the
Syrian
against
Elisha's
will
,
he
went
and
stood
before
his
Master
,
who
said
unto
him
,
Whence
comest
thou
,
Gehazi
?
who
making
it
nothing
to
lie
for
a
vantage
,
smoothed
it
over
finely
,
and
said
,
thy
servant
went
no
whither
.
2
King
.
5.25
.
Mic
.
6.12
.
Gen.
34.13
.
1
Sam
.
28.1
,
2.
&
27.10
,
11.
Mat
.
22.26
.
Prov.
21
6.
&
12.19
.
Psal
.
36.3
.
Job
15.5
.
Prov.
26.23
,
24.
Psal
.
12.2
.
Psal
.
10.7
.
Psal
.
55.21
.
Isa
.
13.12
.
Act
22.22
.
Prov.
27.14
.
This
is
a
common
sinne
amongst
most
men
,
but
utterly
condemned
as
abhomination
in
the
holy
Scripture
.
Secondly
,
Deceit
and
cosenage
,
when
men
speak
contrary
to
their
mind
,
or
delude
with
fond
equivocation
,
even
of
purpose
to
deceive
.
The
men
that
give
themselves
to
such
language
are
double-tongued
,
having
one
thing
in
heart
,
speaking
another
with
their
lips
.
They
speak
vanity
every
one
with
his
neighbour
:
with
flattering
lips
,
and
a
double
heart
do
they
speak
,
The
wicked
man
is
thus
described
,
His
mouth
is
full
of
cursing
,
and
deceit
,
and
fraud
;
he
speaketh
friendly
with
his
mouth
,
when
warre
is
in
his
heart
.
Thirdly
,
Flattery
,
whereby
for
hope
either
of
favour
or
gain
,
men
,
especially
such
as
are
of
dignity
and
place
,
are
soothed
up
in
their
sinnes
,
and
extolled
above
measure
,
even
to
their
faces
.
As
when
Herod
arraied
in
Royal
Apparell
,
and
sitting
on
the
Judgment
Seat
made
an
Oration
,
the
people
gave
a
shout
,
saying
,
The
voice
of
God
,
and
not
of
man
.
But
marke
what
Solomon
saith
,
He
that
praiseth
his
friend
with
a
loud
voice
rising
early
in
the
morning
,
it
shall
be
to
him
for
a
curse
.
One
being
asked
which
was
the
worst
of
all
beasts
,
answered
,
Of
wild
beasts
,
the
Tyrant
:
of
tame
beasts
,
the
Flatterer
.
Another
said
,
that
Flatterers
are
worse
then
Crows
;
for
they
eat
only
dead
carrion
,
Prov.
29.5
.
these
feed
on
living
men
.
A
man
that
flattereth
his
neighbour
,
spreadeth
a
net
for
his
feet
.
Prov.
25.9
.
Fourthly
,
Rash
and
indiscreet
discovery
of
secrets
committed
to
our
trust
,
being
moved
thereunto
by
pain
,
wrath
,
flattery
,
fear
or
levity
:
as
to
manifest
unto
persecutors
when
and
where
the
Saints
assemble
to
worship
God
.
Prov.
11.13
.
He
that
is
of
a
faithfull
spirit
,
concealeth
a
matter
.
Fifthly
,
Inconstancy
,
when
beside
all
reason
men
change
and
forsake
the
truth
before
testified
:
Eph.
4.14
.
for
as
the
truth
is
one
and
the
same
,
so
should
our
testimony
be
.
Sixthly
,
Pertinacy
in
defence
of
errour
,
when
being
convicted
men
will
not
cease
to
maintain
their
errour
.
5.
Words
proceeding
from
obstinacy
,
arrogant
and
impious
stiffness
against
true
piety
and
godliness
;
Exo
.
5.2
.
Mal
1.13
,
14.
Mal
.
3.13
,
14.
Psal
.
●4
.
6
.
as
to
snuff
at
the
worship
of
God
as
irkesome
and
tedious
;
to
say
and
maintain
that
no
profit
is
to
be
gotten
in
the
service
of
God
;
to
scorn
and
mock
at
the
poor
that
putteth
his
trust
in
God
,
calleth
upon
his
Name
,
and
walketh
before
him
in
holiness
and
purity
of
life
;
Jer
.
6.16
.
and
impudently
to
profess
that
they
will
not
do
what
is
spoken
unto
them
in
the
Name
of
the
Lord
.
These
monsters
of
men
set
their
mouth
against
the
Heavens
;
and
their
Tongue
walketh
through
the
earth
.
Psal
.
●3
.
9
.
Job
21.
●4
.
They
say
to
God
,
depart
from
us
,
we
desire
not
the
knowledge
of
thy
waies
.
6.
Immodest
speeches
,
and
these
are
.
First
,
Rotten
and
filthy
,
when
men
without
all
regard
of
honesty
,
vertue
or
shamefastness
,
delight
themselves
in
ribauldry
;
obscene
,
scurrilous
,
and
beastly
talk
.
Let
no
corrupt
communication
proceed
out
of
your
mouth
.
But
now
put
ye
off
all
these
,
anger
,
wrath
,
malice
,
blasphemy
,
Eph.
4.29
.
&
5.4
.
Col.
3.8
.
filthy
communication
out
of
your
mouth
:
for
an
unclean
Tongue
is
the
character
of
an
heart
empty
of
grace
,
poysoned
with
shamefull
filthiness
:
It
is
a
sign
that
men
retain
only
the
outward
shape
and
proportion
of
men
,
but
be
indeed
changed
into
beasts
.
Secondly
,
Lofty
and
boasting
,
when
men
brag
of
their
wisdom
,
might
,
valour
,
bounty
,
credit
and
greatness
:
but
most
of
all
,
Jud
.
16.
vers
.
Prov.
14.3
.
Psal
.
12.2
,
4.
Act.
8.9
.
Jam
.
3.5
.
2
Tim
.
3.2
.
Psal
52.1
.
Rom
.
1.30
.
Luk
.
18.11
,
12.
Psal
.
73
8.
Mat
.
7.1
.
Job
1.9
,
11.
1
Sam
.
22.9
.
when
they
vaunt
of
their
sinne
,
and
glory
in
their
shame
.
Why
boastest
thou
thy self
in
mischief
,
O
mighty
man
!
It
was
the
sinne
of
the
Pharisee
that
he
prayed
thus
,
Lord
,
I
thank
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
.
I
fast
twice
in
the
week
,
I
give
tythes
of
all
that
I
possess
.
It
is
one
note
of
a
proud
ungodly
man
,
that
he
speaketh
loftily
.
Thirdly
,
Heady
and
rash
judgment
,
whereby
men
take
liberty
to
censure
and
condemn
others
,
without
a
calling
,
before
they
truly
understand
the
cause
.
Thus
the
Devil
dealt
with
Job
,
saying
,
Doth
Job
fear
God
for
nought
?
But
stretch
out
thine
hand
now
and
touch
all
that
he
hath
,
to
see
if
he
will
not
plaspheme
thee
to
thy
face
,
Such
was
the
dealing
of
Doeg
with
David
,
I
saw
the
sonne
of
Ishai
(
saith
he
)
when
he
came
to
Abimelech
the
son
of
Ahitub
,
who
asked
counsell
of
the
Lord
for
him
,
and
gave
him
victuals
,
and
he
gave
him
also
the
sword
of
Goliah
,
insinuating
that
he
had
conspired
with
David
against
the
King
.
Fourthly
,
Unseemly
speaking
by
clamour
,
or
rude
undecent
loudness
and
lifting
up
the
voice
.
Let
clamour
and
evil
speaking
be
put
away
from
us
.
Eph.
4.31
.
Prov.
25.24
.
It
is
better
to
dwell
in
a
corner
on
the
house
top
,
than
with
a
brawling
woman
in
a
wide
house
:
They
that
upon
every
small
occasion
make
their
sound
to
be
heard
,
and
the
house
,
yea
,
the
street
to
ring
again
,
must
know
they
offend
grievously
,
be
their
words
in
themselves
considered
never
so
just
and
true
.
7.
Revengefull
words
,
which
are
of
divers
sorts
and
degrees
.
First
,
Rash
and
suddain
,
which
proceed
from
unadvised
anger
;
of
which
kind
are
all
reproachfull
termes
,
as
fool
,
witless
,
shallow-brain
;
and
all
irefull
upbraidings
,
whether
of
kindness
received
,
or
of
sinne
committed
.
He
that
saith
to
his
Brother
,
Thou
fool
,
Mat
.
5.22
.
shall
be
in
danger
of
hell-fire
.
Secondly
,
Tart
and
bitting
quips
and
girds
,
that
tend
to
vex
and
disgrace
our
Brethren
.
Let
no
uncleanness
be
once
named
amongst
you
,
Eph.
5.4
.
non
foolish
talking
,
nor
jesting
,
which
are
not
convenient
.
Thirdly
,
Mischievous
and
spitefull
words
which
may
do
hurt
.
Prov.
12.21
.
Psal
.
59.7
.
Psal
.
50.19
,
20.
Psal
.
10.7
.
2
Sam
.
25.10
.
There
is
that
speaketh
like
the
piercings
of
a
sword
.
Behold
(
saith
David
of
his
enemies
)
they
beltch
out
with
their
mouth
;
swords
are
in
their
lips
;
under
their
Tongues
are
mischief
and
vanity
.
Fourthly
,
Contemptuous
and
vilifying
words
;
as
that
of
Nabal
to
the
Messengers
of
David
,
Who
is
David
,
and
who
is
the
sonne
of
Jesse
?
There
be
many
servants
now
adaies
that
break
away
every
man
from
his
Master
.
Fifthly
,
Cursings
or
imprecations
,
either
against
men
or
other
creatures
.
Curse
not
the
King
,
Rom
.
3.14
.
Rom
.
12.14
.
Eccl.
10.20
.
Jer
.
15.10
.
Lev
.
19.14
.
Psal
.
109.17
,
18.
Judg
.
17.1
,
2.
Col.
3.8
.
2
Tim
.
3.2
,
4.
Rev.
13.6
.
Jam
.
3.10
.
no
not
in
thy
conscience
:
and
curse
not
the
King
in
thy
bed-chamber
.
When
the
Mother
of
Micah
had
lost
her
silver
that
she
had
dedicated
to
superstition
and
idolatry
,
she
fell
to
cursing
for
it
:
in
whom
as
in
a
glass
,
we
see
the
cursed
nature
that
is
in
most
people
,
that
when
any
thing
crosseth
them
,
or
befalls
them
otherwise
then
they
would
,
it
drives
God
out
of
remembrance
,
and
the
consideration
of
his
providence
,
or
of
their
own
just
desert
which
hath
brought
it
upon
them
;
and
so
they
let
pass
their
duty
,
which
in
such
accidents
God
calls
them
to
practice
.
That
which
is
presentest
with
us
,
is
wrath
and
revenge
;
which
seeing
we
cannot
have
to
the
full
upon
the
supposed
wronger
of
us
,
therefore
that
toole
which
is
readiest
we
draw
;
even
a
venomed
arrow
out
of
the
quiver
of
a
poysoned
heart
,
cursing
and
banning
.
Thus
men
do
when
their
goods
are
impaired
by
ill
debtors
,
suretiship
,
cosenage
,
ill
bargains
,
robbery
,
nay
,
even
when
Gods
more
immediate
hand
crosseth
them
,
as
in
travell
by
Sea
or
Land
,
Job
.
31.30
.
Prov.
20.20
.
&
30.11
.
in
their
Harvest
and
Commodities
,
by
unseasonable
weather
,
bad
success
or
the
like
.
And
then
they
let
the
Arrow
fly
,
light
where
it
will
,
sometimes
upon
God
himself
(
for
he
that
curseth
his
lot
,
curseth
God
,
and
if
he
were
within
his
reach
,
he
would
surely
challenge
him
)
and
sometimes
upon
men
,
and
sometimes
upon
the
senseless
creature
it self
wherein
they
are
crossed
,
or
which
crosseth
them
,
by
the
side
whereof
they
wound
God
himself
.
Psal
.
15.19
,
20
Prov.
30.10
.
8.
Defamatory
and
slanderous
words
,
which
be
raised
by
false
accusers
,
and
carried
up
and
down
by
make-bates
and
tale-bearers
,
are
sinfull
and
ungodly
.
Exo
.
23.1
.
Thou
shalt
not
take
up
a
false
report
:
that
is
,
neither
receive
it
of
others
,
nor
speak
of
it
unto
others
;
as
taking
up
is
for
speaking
or
using
any
way
.
Thou
shalt
not
walk
a
tale-bearer
among
thy
people
.
Exo
.
20.7
.
Lev
.
19.16
.
1
Sam
.
22.9
.
1
King
.
10.15
.
Ezek
.
27.15
,
17
,
22
,
23.
Cleaver
in
Prov.
11.13
.
&
20.19
.
Cartwright
in
Prov.
ibid
.
Prov.
11.13
.
&
20.19
.
Ezek
.
22.9
.
Jer
.
9.4.5
.
2
Tim
.
●
.
3
.
1
Tim
.
3.11
.
Tit
.
2.3
.
Aquila
in
Prov.
11.13
.
Dan
.
6.24
.
Rev.
12.9
,
10.
Syriak
in
Mat
.
4.
●
2
Cor
.
12.20
.
Prov.
26.20
.
&
18.8
.
&
16.28
.
The
Hebrew
word
Rokel
properly
signifieth
a
Merchant
or
Trafficker
up
and
down
with
Spices
or
other
things
,
whereupon
Rakil
(
the
word
here
used
)
is
a
tale-bearer
or
accuser
,
that
maketh
Merchandize
as
it
were
of
words
,
uttering
them
as
Wares
,
going
from
place
to
place
,
to
hear
,
and
to
spread
about
criminations
of
other
men
.
His
property
is
described
to
be
a
revealer
of
secrets
;
his
end
,
to
shed
blood
;
yet
pretending
friendship
and
good
neighbourhood
.
Wherefore
the
Greek
translateth
it
in
Leviticus
,
Thou
shalt
not
walk
with
guile
:
and
in
the
Proverbs
he
is
called
in
Greek
,
double-tongued
The
Holy
Ghost
in
the
New
Testament
seemeth
to
call
him
in
Greek
false
accuser
,
caluminater
,
or
make-bate
:
and
so
Aquila
(
an
Ancient
Greek
Interpreter
)
translateth
the
Hebrew
word
.
And
to
this
the
Chaldee
version
agreeth
,
saying
,
Thou
shalt
not
divulge
accusations
,
(
or
criminations
)
among
thy
people
.
Which
phrase
is
used
in
Daniel
,
of
those
men
which
made
accusation
against
Daniel
,
there
translated
in
Greek
,
that
made
accusation
.
Hereupon
the
Devil
hath
his
Name
of
caluminating
and
accusing
the
Brethren
:
whom
the
Syriak
calleth
a
divulger
of
accusations
or
criminations
.
They
are
also
called
whisperers
,
because
they
privily
wound
the
credit
of
their
neighbour
,
and
traduce
them
in
secret
.
They
sow
not
their
calumnies
clearly
and
with
a
loud
voice
,
but
they
do
it
in
corners
,
when
no
witness
is
present
.
This
tale-bearing
is
of
divers
sorts
.
1.
When
men
whisper
abroad
secretly
the
faults
of
another
,
whereas
they
should
rather
admonish
the
party
;
as
Cham
when
he
had
seen
his
Fathers
nakedness
,
ran
straight
and
told
his
Brethren
.
For
he
only
is
not
to
be
accounted
a
whisperer
that
rehearseth
things
forged
of
himself
or
others
:
but
he
that
uncovereth
things
true
,
which
ought
not
to
be
spoken
,
or
to
any
other
,
than
to
whom
he
ought
.
2.
When
they
adde
to
or
change
the
thing
said
or
done
,
as
it
serveth
for
their
purpose
.
Some
of
the
wtinesses
which
came
against
Christ
,
Mat
.
26.60
,
61.
charged
him
to
say
,
I
will
destroy
this
Temple
which
is
made
with
hands
,
and
in
three
daies
build
another
without
hands
.
Where
first
they
change
his
meaning
;
for
Christ
spake
of
the
Temple
of
his
body
.
Secondly
,
They
adde
to
the
words
;
For
Christ
said
not
I
will
destroy
this
Temple
,
but
destroy
ye
this
Temple
.
Therefore
they
are
noted
to
be
false-witness
bearers
.
3.
When
men
surmise
,
and
tell
that
upon
suspicion
or
conjecture
which
was
never
done
.
When
Jeremy
was
going
out
of
Jerusalem
to
the
land
of
Benjamin
,
Irijah
took
him
and
said
,
Thou
fliest
to
the
Caldeans
.
Then
said
Jeremy
,
that
is
false
,
I
fly
not
to
the
Caldeans
,
Jer
.
37.13
.
but
he
would
not
hear
him
.
The
fourth
is
coloured
tale-bearing
,
when
one
speaketh
evill
of
another
with
fine
prefaces
and
preambles
,
faining
that
he
is
very
sorry
that
his
neighbour
had
done
such
or
such
a
thing
:
that
he
speaketh
it
not
of
malice
,
but
of
a
good
mind
:
that
he
is
constrained
to
speak
:
that
he
speaketh
not
all
he
could
speak
:
that
the
party
to
whom
the
tale
is
told
must
keep
it
secret
.
The
fifth
is
worse
then
the
former
,
when
men
out
of
envy
and
il-will
,
doe
misconstrue
the
words
and
actions
of
men
,
and
not
only
take
things
in
the
worst
part
,
but
also
defame
them
for
well-doing
.
Thus
the
Pharisees
dealt
,
Mat
.
11.19
.
John
came
neither
eating
nor
drinking
,
and
they
say
,
he
hath
a
devil
.
The
Son
of
man
came
eating
and
drinking
,
and
they
say
,
Behold
a
glutton
,
and
a
drinker
of
wine
,
and
a
friend
of
Publicans
and
sinners
.
The
sixth
,
when
men
forge
and
devise
false
accusations
to
bring
the
righteous
into
disgrace
,
as
David
complaineth
of
his
enemies
,
that
they
laid
to
his
charge
things
he
never
knew
.
This
abuse
of
the
Tongue
to
be
a
most
hatefull
vice
,
appeareth
,
First
,
By
the
root
whence
it
springeth
,
which
is
a
naughty
,
froward
heart
.
A
naughty
person
,
a
wicked
man
,
Prov.
6.12
.
walketh
with
a
froward
mouth
.
Secondly
,
By
the
effects
,
which
are
poverty
and
destruction
to
the
party
himself
,
hatred
and
contention
amongst
others
.
Prov.
14.23
.
Prov.
10.11
.
Prov.
12.13
.
Prov.
13.3
.
Prov.
16.20
.
vers
.
30.
Prov.
26.22
.
Jer
.
6.28.30
.
Psal
.
140.11
.
In
all
labour
there
is
profit
,
but
the
talk
of
the
lips
tendeth
only
to
poverty
.
Violence
covereth
the
mouth
of
the
wicked
:
The
wicked
is
snared
by
the
transgression
of
his
lips
.
He
that
openeth
wide
his
lips
shall
have
destruction
.
A
froward
man
soweth
strife
,
and
a
whisperer
separateth
chief
friends
.
A
violent
man
moving
his
lips
,
bringeth
evil
to
pass
.
Thirdly
,
When
the
sinnes
of
the
Tongue
spread
in
Israel
with
other
sinnes
,
that
they
walked
as
tale-bearers
,
they
were
called
reprobate
silver
,
because
the
Lord
had
rejected
them
.
David
prayeth
thus
against
the
wicked
,
Let
not
an
evil
speaker
be
established
in
the
earth
:
Psal
.
101.5
,
7.
evil
shall
hunt
the
violent
man
to
overthrow
him
.
And
so
he
promiseth
to
cut
off
him
that
slandereth
his
neighbour
,
and
to
expell
out
of
his
Family
him
that
worketh
deceit
,
and
telleth
lies
.
Fourthly
,
He
that
speaketh
evil
of
his
Brother
,
and
judgeth
his
Brother
,
Iam
.
4.12
.
speaketh
evil
of
the
Law
,
and
judgeth
the
Law
,
because
he
doth
what
the
Law
condemneth
.
Fifthly
,
Memorable
are
the
examples
of
Gods
judgments
upon
the
abusers
of
their
Tongue
,
specially
in
swearing
,
perjury
,
blasphemy
,
scoffing
at
Religion
,
cursing
and
such
like
.
Some
few
I
will
here
set
down
,
as
they
are
related
by
good
Authours
worthy
credit
.
In
the
time
of
King
Edward
,
Fox
Act
&
Mon.
Vol.
2.
Reign
of
Queen
Mary
.
App.
a
young
Gentleman
of
Cornewall
being
in
company
with
other
more
Gentlemen
together
with
their
servants
,
being
about
the
number
of
twenty
horsemen
,
among
whom
this
lusty
younger
entred
into
talk
,
and
began
withall
to
sweat
outragiously
,
and
to
use
ribauld
speech
;
being
gently
reproved
,
the
young
Gentleman
took
snuffe
,
and
said
to
the
reprover
,
Why
takest
thou
thought
for
me
?
take
thou
thought
for
thy
winding-sheet
.
Well
,
quoth
the
other
,
Amend
,
for
death
giveth
no
warning
:
for
as
soon
cometh
a
Lambs
skin
to
the
Market
,
as
an
old
Sheep
skin
.
But
still
he
continued
raging
more
and
more
in
words
and
oathes
,
till
at
length
passing
on
their
journey
,
they
came
riding
over
a
great
Bridge
,
standing
over
a
piece
of
an
Arm
of
the
Sea
,
upon
which
Bridg
this
Gentleman
swearer
,
spurred
his
Horse
in
such
sort
,
as
he
sprang
clean
over
with
the
man
on
his
back
,
who
as
he
was
going
,
cried
saying
,
Horse
and
man
and
all
to
the
Devil
.
Again
,
There
was
in
Lincolnshire
a
Serving-man
,
Peter
Stubs
Book
printed
1583.
who
had
still
in
his
mouth
an
use
to
swear
Gods
precious
blood
,
and
that
for
very
trifles
:
being
often
warned
by
his
friends
to
leave
the
taking
the
Lords
Blood
in
vain
,
did
notwithstanding
still
persist
in
his
wickedness
,
untill
at
last
it
pleased
God
to
visite
him
first
with
sickness
,
and
then
with
death
:
during
which
time
of
the
Lords
visitation
,
no
perswasion
could
move
him
to
repent
his
foresaid
plaspheming
,
but
hearing
the
Bell
to
toll
,
did
most
hardly
in
the
very
anguish
of
death
,
start
up
in
his
Bed
,
and
swear
his
accustomend
oath
that
the
Bell
tolled
for
him
.
Whereupon
immeditatly
the
blood
abundantly
from
all
the
joynts
of
his
body
,
as
if
it
were
in
streames
,
did
issue
out
most
fearfully
from
mouth
,
nose
,
wrests
,
knees
,
heels
,
and
toes
,
with
all
other
joynts
,
not
one
left
free
,
and
so
died
.
Euseb
.
lib
.
6.
cap
.
8.
Three
men
conspired
together
against
Narcissus
Bishop
of
Jerusalem
,
a
man
that
led
a
godly
and
blameless
life
,
and
they
charged
him
with
an
hainous
crime
:
all
three
confirm
their
accusation
by
oath
,
that
it
might
seem
the
more
probable
.
The
first
wisheth
,
if
it
were
not
so
,
that
he
might
be
burnt
.
The
second
,
that
he
might
die
of
a
lothsome
and
grievous
disease
The
third
,
that
he
might
lose
his
eyes
.
Afterward
in
process
of
time
,
the
first
had
his
House
set
on
fire
in
the
night
,
and
he
with
all
his
Family
was
burnt
.
The
second
was
smitten
with
the
same
fearfull
disease
which
he
wished
unto
himself
from
the
head
to
the
sole
of
the
foot
,
and
died
thereof
.
The
third
seeing
what
was
befallen
these
twain
,
repented
,
and
confessed
the
conspiracy
against
Narcissus
,
and
lost
his
eyes
with
lamentation
.
Anno
1444.
Bonfiinius
rex
Hungar
.
Dec.
3
Lib
.
6.
When
Vladislaus
King
of
Pole
and
Hungary
had
made
truce
with
the
Turkes
without
consent
of
the
Pope
,
or
other
his
Allies
:
Eugenius
pretending
it
unlawfull
for
him
to
make
peace
with
a
common
enemy
to
the
Name
of
Christian
without
the
authority
Papall
,
sent
Cardinall
Julian
to
solicite
Vladislaus
to
renew
warre
upon
the
Turke
notwithstanding
his
oath
;
which
he
pleaded
to
be
frustrate
:
whereupon
having
ventured
the
war
,
according
to
the
Cardinals
instigation
,
after
doubtfull
Battell
for
three
daies
space
,
at
length
he
drave
Amurathes
to
hard
shifts
,
and
in
a
manner
to
despair
:
insomuch
that
leaping
out
of
the
middest
Camp
,
and
pulling
out
of
his
bosome
,
and
shewing
openly
the
scrowle
of
the
Oath
,
with
a
loud
voice
he
cryeth
;
These
be
the
Leagues
,
O
Jesus
Christ
,
which
thy
Christians
have
stricken
with
me
.
They
have
made
an
holy
Oath
by
thy
Godhead
,
and
yet
have
broken
the
faith
under
thy
Name
given
.
Now
therefore
,
O
Christ
,
if
thou
be
a
God
,
as
they
say
;
and
we
erre
in
the
knowledge
of
it
;
avenge
,
I
beseech
thee
,
thine
own
and
my
wrongs
,
and
unto
them
that
have
not
as
yet
known
thy
holy
Name
,
shew
punishment
upon
Truce-breakers
.
The
event
in
the
death
of
Vladislaus
the
King
,
and
Julianus
the
perswader
,
and
by
that
occasion
of
the
Christian
Army
in
that
Conflict
soon
after
falling
out
,
declared
an
ear
given
to
an
Infidels
complaint
against
the
Christians
,
who
by
this
doing
had
caused
the
Name
of
Christ
,
so
much
as
in
them
lay
,
Fox
ubi
supra
.
to
be
amongst
the
Heathen
evil
spoken
of
.
In
the
daies
of
Queen
Mary
,
as
James
Abbes
was
led
by
the
Sheriff
to
execution
,
divers
poor
people
stood
in
the
way
,
and
asked
their
Almes
:
he
then
not
having
any
money
to
give
them
,
did
put
off
all
his
Apparell
,
save
his
shirt
,
and
gave
it
unto
them
,
to
some
one
thing
to
some
another
,
in
the
giving
whereof
,
he
exhorted
them
to
be
strong
in
the
Lord
,
and
to
stand
stedfast
in
the
truth
of
the
Gospel
.
While
he
was
thus
instructing
the
people
,
a
Servant
of
the
Sheriffes
going
by
,
cryed
out
aloud
,
and
plasphemously
said
:
Believe
him
not
good
people
,
he
is
an
Heretick
,
and
a
mad
man
out
of
his
wit
:
believe
him
not
,
for
it
is
Heresie
that
he
saith
And
as
the
other
continued
in
his
godly
admonition
,
so
did
this
wicked
wretch
blow
forth
his
plasphemous
exclamations
:
untill
they
came
unto
the
place
where
they
should
suffer
.
But
immediatly
after
this
Martyr
was
bound
to
the
stake
,
and
fire
put
to
him
,
such
was
the
fearfull
stroke
of
Gods
justice
upon
this
blasphemous
railer
,
that
he
was
there
presently
in
the
sight
of
all
the
people
stricken
with
a
frensie
,
wherewith
he
had
before
charged
that
good
servant
of
God
:
who
in
his
furious
rage
and
madness
,
casting
off
his
shooes
,
and
the
rest
of
his
clothes
,
cryed
out
unto
the
people
,
and
said
,
thus
did
James
Abbes
the
true
servant
of
God
,
who
is
saved
,
but
I
am
damned
:
and
thus
ranne
he
about
the
Town
of
Bury
,
still
crying
,
that
James
Abbes
was
a
good
man
and
saved
,
but
I
am
damned
.
Again
,
Children
sitting
in
company
together
,
fell
into
communication
of
God
,
and
to
reason
what
God
was
.
And
some
said
one
thing
,
some
another
:
among
the
rest
,
one
said
,
He
is
a
good
old
Father
:
to
whom
another
,
named
Dennis
Benfield
,
replied
with
a
most
outragious
blasphemy
not
fit
to
be
named
.
But
shortly
after
this
young
girle
was
so
striken
,
that
all
the
one
side
of
her
was
black
,
and
she
became
speechless
,
and
died
.
One
Burton
a
Bayliff
of
Crowland
in
Lincolnshire
,
who
made
shew
to
be
a
great
friend
of
the
Gospel
in
King
Edwards
time
,
but
in
Queen
Maries
time
,
he
moved
the
Parish
to
shew
themselves
the
Queens
friends
,
and
set
up
Mass
speedily
,
to
which
purpose
he
called
upon
them
still
in
the
Queens
Name
:
and
when
he
saw
his
words
were
not
regarded
,
he
got
him
to
Church
upon
a
Sunday
morning
,
when
the
Curate
began
to
say
service
according
to
the
form
used
in
King
Edwards
time
:
and
coming
to
him
he
said
,
Syrrah
,
will
you
not
say
Mass
,
buckle
your self
to
Mass
you
knave
or
(
swearing
a
bloody
oath
)
I
will
sheath
my
Dagger
in
your
shoulders
.
But
not
long
after
,
this
Bayliff
riding
from
home
with
one
of
his
neighbours
,
as
he
returned
home
,
a
Crow
flew
over
his
head
,
singing
after
her
wonted
manner
,
Knave
,
Knave
,
and
dunged
upon
his
nose
,
which
ranne
down
upon
his
mouth
and
beard
:
which
so
annoyed
his
stomack
with
a
poysoned
savour
,
that
he
never
ceased
vomiting
untill
he
came
home
,
whereof
within
few
daies
he
died
,
without
any
token
of
repentance
.
One
John
Apowell
,
mocked
one
William
Moulden
,
as
he
was
reading
an
English
Service-Book
in
a
Winters
Evening
,
deriding
him
at
every
word
with
contrary
gauds
and
flouts
:
Wherefore
the
said
William
checked
him
,
saying
,
he
mocked
not
him
but
God
.
But
as
the
said
William
was
reading
these
words
,
Lord
have
mercy
upon
us
:
The
other
with
a
start
suddainly
said
,
Lord
have
mercy
upon
me
:
Then
William
asked
him
wherefore
he
was
afraid
;
He
answered
,
when
you
read
Lord
have
mercy
upon
us
:
me
thought
the
hair
of
my
head
stood
upright
with
a
great
fear
that
came
upon
me
:
The
next
day
in
the
morning
he
fell
mad
,
and
after
that
he
say
night
and
day
,
and
his
tongue
never
ceased
crying
out
of
the
Devil
of
Hell
:
Thus
he
lay
six
daies
,
that
his
Master
and
all
the
rest
of
the
house
were
weary
of
the
noise
,
and
sent
him
to
Bedlam
.
Two
she
Bears
out
of
the
Wood
,
devoured
forty
and
two
Children
of
them
that
mocked
Elisha
the
Prophet
.
2
King
.
2.24
.
Some
being
in
Communication
about
Cramner
,
Ridley
,
and
Latimer
,
in
an
House
at
Abingdon
in
Barkshire
:
One
Lever
a
Ploughman
dwelling
at
Brightwell
,
said
that
he
saw
that
evil-favoured
knave
Latimer
,
when
he
was
burned
,
and
that
he
had
teeth
like
a
horse
,
at
which
time
and
houre
,
the
sonne
of
the
said
Lever
most
wickedly
hanged
himself
.
The
Jews
at
the
arraignment
of
Christ
cryed
,
saying
,
Mat
.
27.25
.
His
blood
be
upon
us
and
our
Children
:
which
imprecation
is
verified
upon
them
unto
this
day
.
At
Newburge
in
Germany
a
certain
Mother
cursed
her
Sonne
,
saying
,
Get
thee
away
,
I
would
thou
mightest
never
come
again
alive
:
the
very
same
day
he
went
into
the
water
and
was
drowned
.
Again
,
Lonicerus
.
Theat
.
Hist
.
Praec
.
4.
a
Mother
brought
her
Child
to
the
University
at
Wittenberge
,
by
reason
he
was
possessed
with
an
unclean
spirit
:
being
demanded
how
it
came
to
pass
,
she
answered
in
the
hearing
of
many
,
that
in
her
anger
she
said
,
The
Devil
take
thee
,
and
thereupon
presently
the
Child
was
possessed
.
The
Lieutenant
of
the
Tower
,
The
Lieutenant
of
the
Tower
,
his
speech
and
repentance
.
who
was
executed
upon
Tower-Hill
,
on
the
20th
day
of
November
1615
,
at
his
last
end
confessed
,
that
in
his
younger
daies
,
(
as
well
beyond
the
Seas
,
as
in
his
own
Countrey
)
he
was
much
addicted
to
idle
vain
gaming
,
and
being
haunted
with
ill
luck
(
as
he
called
it
)
upon
a
time
much
displeased
at
his
loss
,
clapping
his
hand
upon
his
breast
,
If
ever
I
play
again
,
then
let
me
be
hanged
:
which
he
neglected
to
perform
,
and
was
payed
home
according
to
his
wicked
imprecation
.
2.
Vain
and
idle
speech
,
that
tends
to
no
use
or
profit
is
to
be
shunned
.
Either
speak
something
better
then
silence
,
(
saith
the
Heathen
man
)
or
keep
silence
.
Again
,
prescribe
to
thy self
two
times
of
speaking
,
Euripides
.
that
either
thou
speak
of
things
undoubtedly
known
,
or
of
things
necessary
:
for
in
these
only
speech
is
better
then
silence
:
Isocrat
.
ad
Democr
.
Aut
oportet
silere
,
aut
meliora
afferre
silentio
.
Mat
.
12.36
.
but
in
other
things
we
must
rather
hold
our
peace
than
speak
.
Use
seasonable
silence
or
profitable
speech
.
Our
Saviour
hath
told
us
plainly
,
that
of
every
idle
word
that
men
shall
speak
they
must
give
account
at
the
day
of
judgment
:
Not
only
evil
words
,
but
frivolous
,
which
are
not
behovefull
to
speaker
or
hearer
,
are
very
dangerous
,
as
which
make
men
lyable
to
the
judgment
of
God
.
Aul
.
Gellius
.
lib
.
1.
cap
.
15.
Illud
sapientis
est
viri
,
paucis
plurima
posse
v●rbis
,
bene
complecti
.
Optimus
est
homini
linguae
thesaurus
,
&
ingens
Gratia
,
quae
parcis
mensurat
singula
verbis
.
Hesiod
.
3.
Speech
is
then
faulty
,
when
it
is
immoderate
and
exceeds
measure
.
Thou
must
shut
up
words
with
silence
,
and
silence
with
seasonableness
.
It
is
the
point
of
a
wise
man
to
speak
much
in
few
words
,
not
to
comprehend
little
in
many
.
The
weight
of
sentences
is
from
the
matter
contained
in
them
,
not
from
the
multitude
of
words
wherewith
they
are
stuffed
:
In
this
particular
men
offend
,
when
they
spinne
out
a
little
matter
with
length
of
words
,
and
empty
sounds
.
But
that
speech
is
not
long
,
when
words
are
fitted
to
the
nature
of
things
themselves
.
Think
him
long
(
saith
the
Heathen
)
who
speaketh
nothing
fitly
,
though
he
pronounce
only
two
syllables
:
But
think
not
him
long
who
speaketh
well
,
although
he
shall
say
very
much
,
and
for
a
long
time
.
Nor
are
th●y
faultless
,
who
letting
pass
all
discourse
of
serious
matters
,
abound
in
mirth
and
jests
,
whereas
it
is
to
be
used
sparingly
as
salt
to
season
and
revive
,
not
to
wast
the
spirits
,
or
consume
time
.
In
like
manner
to
talk
and
conferre
of
earthly
things
copiously
,
and
to
go
over
the
same
things
again
and
again
,
when
they
might
be
dispatched
in
few
words
at
once
,
cannot
be
esteemed
less
then
an
incontinency
of
speech
,
the
sign
of
an
earthly
heart
.
Aul
.
Gellius
.
lib
.
1.
cap
.
2.
4.
Words
as
men
say
of
fish
,
if
unseasonable
,
do
stink
.
It
is
better
to
say
nothing
,
than
to
speak
out
of
season
.
It
behoveth
us
to
know
the
manner
of
the
occasion
:
for
that
is
the
point
of
wisdom
.
They
that
sing
unseasonably
,
though
they
do
it
skilfully
,
they
are
not
approved
,
but
undergo
the
crime
of
folly
.
Thou
dost
but
trifle
,
if
thou
play
the
Philosopher
unseasonably
.
Herein
they
offend
,
who
mispend
the
time
that
God
hath
consecrated
to
his
service
,
in
worldly
conference
about
their
own
affairs
.
And
they
likewise
that
cast
the
Pearle
of
the
Gospel
before
swine
,
Prov.
23.9
.
&
9.8
.
Mat
.
10.14
.
2
Sam
.
25.36
.
2
King
.
18.36
.
and
bestow
admonition
upon
them
that
are
not
capable
of
it
.
Cleostratus
to
him
who
asked
,
Art
thou
not
ashamed
of
drunkenness
,
answered
,
Art
thou
not
ashamed
to
admonish
a
drunken
man
?
For
counsell
given
to
men
distempered
,
is
clean
cast
away
.
5.
Rash
speeches
are
evil
.
It
is
better
to
say
nothing
,
than
to
speak
without
good
advice
and
deliberation
.
Eccl.
5.2
.
Prov.
19.2
.
Be
not
rash
with
thy
mouth
.
Both
the
mind
without
knowledge
is
not
good
,
and
he
that
hasteneth
with
his
feet
sinneth
.
Two
vices
are
here
matched
together
,
and
reproved
together
,
as
dangerous
and
hurtfull
,
whereof
the
one
is
the
cause
of
the
other
,
which
are
ignorance
and
rashness
.
He
that
answereth
a
matter
before
he
hath
heard
it
,
Prov.
18.13
.
it
is
a
folly
and
shame
to
him
.
To
make
answer
,
or
reply
to
a
speech
,
or
at
all
to
speak
of
any
matter
before
a
man
hath
throughly
heard
,
and
fully
informed
himself
therein
,
is
a
rash
and
indiscreet
part
,
and
the
evil
consequents
thereof
,
cannot
but
redound
much
to
his
discredit
.
Silence
for
the
most
part
is
a
note
of
wisdom
,
a
means
of
safety
.
A
fool
(
saith
the
Philosopher
)
cannot
hold
his
peace
at
a
Banquet
:
but
yet
silence
is
sometimes
faulty
.
As
1.
Hypocriticall
silence
,
when
a
man
continually
holdeth
his
peace
,
because
he
thinketh
the
worship
of
God
to
consist
therein
.
This
was
the
gross
error
of
the
Pattolorinctists
or
Silentiarists
.
Dan
.
de
haer
.
lib
.
63.
But
the
Scriptures
which
command
moderation
of
the
Tongue
,
do
never
impose
perpetuall
silence
.
For
by
speech
as
well
as
by
reason
man
differs
from
a
beast
,
and
he
that
takes
away
the
use
of
speech
from
amongst
men
,
doth
not
only
deprive
man
of
many
profits
pertaining
to
this
life
,
but
also
turn
him
into
a
bruit
beast
,
yea
,
into
a
stock
and
stone
.
And
certain
it
is
,
he
sinneth
against
God
and
that
grievously
,
who
speaketh
not
when
he
ought
,
no
less
then
he
that
speaketh
otherwise
then
he
ought
.
2.
Forced
silence
,
when
the
adversaries
of
truth
and
innocency
being
overcome
with
the
light
that
they
cannot
but
discern
,
are
compelled
to
keep
silence
.
As
it
is
said
of
the
Spies
,
that
were
sent
forth
of
the
Scribes
and
Pharisees
to
entangle
our
Saviour
Christ
,
when
they
heard
his
answers
,
Mar.
3.4
.
Luk
.
20.26
.
they
marvelled
at
him
,
and
held
their
peace
.
3.
Wicked
and
unseasonable
silence
,
when
men
hold
their
peace
being
called
of
God
,
and
having
opportunity
to
speak
.
First
,
Thus
it
is
unlawfull
to
keep
silence
,
when
the
glory
of
God
requireth
that
we
speak
.
Out
of
the
mouths
of
babes
and
sucklings
thou
hast
ordained
praise
,
Psal
.
8.2
.
If
these
should
hold
their
peace
,
the
stones
would
immediatly
cry
out
,
Luk
.
19.40
.
It
belongeth
to
the
Ministers
of
the
Gospel
with
boldness
to
publish
the
message
that
God
hath
put
into
their
mouthes
,
notwithstanding
the
world
fret
and
rage
against
it
.
Sonne
of
man
,
go
get
thee
to
the
house
of
Israel
,
and
speak
with
my
words
unto
them
,
Ezek
.
3.4
In
that
day
shall
thy
mouth
be
opened
to
him
which
is
escaped
,
and
thou
shalt
speak
and
be
no
more
dumb
,
Ezek
.
24.27
.
The
Lord
spake
to
Paul
in
the
night
by
a
Vision
,
Be
not
afraid
,
but
speak
,
and
hold
not
thy
peace
,
Act.
18.9
.
As
the
Preachers
of
the
Gospel
must
publish
the
glad
tidings
of
Salvation
:
so
must
Christians
make
profession
of
the
Faith
and
true
Religion
.
For
with
the
heart
man
believeth
unto
righteousness
,
and
with
the
mouth
confession
is
made
unto
salvation
,
Rom
.
10.10
.
I
believed
,
and
therefore
have
I
spoken
;
we
also
believe
,
and
therefore
speak
,
2
Cor
.
4.13
.
Secondly
,
We
must
not
hold
our
peace
when
the
safety
of
the
innocent
requireth
that
we
speak
.
Open
thy
mouth
for
the
dumb
,
in
the
cause
of
all
such
as
are
appointed
to
destruction
,
Prov.
13.8
,
9.
That
is
,
speak
in
the
behalf
of
the
oppressed
,
who
because
they
cannot
,
or
dare
not
plead
for
themselves
,
may
well
be
called
dumb
and
yet
have
an
equall
,
just
,
and
righteous
cause
.
Deliever
them
that
are
drawn
to
death
,
Prov.
24.11
.
For
shouldst
thou
withdraw
thy self
from
them
that
go
down
unto
destruction
?
Job
.
29.13
,
14
,
15
,
16.
If
thou
be
a
Magistrate
,
rescue
by
thy
power
such
as
being
innocent
are
brought
into
the
danger
of
death
or
undoing
;
or
whosoever
thou
art
,
by
all
lawfull
means
seek
the
deliverance
of
them
that
without
cause
be
drawn
into
danger
.
For
if
any
be
justly
troubled
,
or
condemned
to
die
,
it
belongeth
not
to
us
to
meddle
with
him
,
otherwise
then
by
praying
for
him
,
or
inciting
him
to
repentance
.
But
if
might
oppress
right
,
or
violence
be
offered
to
the
poor
afflicted
,
every
one
is
bound
to
defend
his
neighbour
,
as
much
as
in
him
lyeth
.
Governours
must
minister
help
to
the
oppressed
by
vertue
of
their
Authority
;
Inferiours
by
giving
counsell
,
or
testifying
the
truth
of
the
cause
;
or
in
petitioning
to
the
Prince
,
or
such
as
have
power
of
delivering
:
as
Ebedmelech
for
Jeremiah
;
and
Ester
for
her
people
:
or
by
prayer
to
God
in
their
behalf
;
as
the
Church
in
the
time
of
the
Apostles
for
Peter
:
and
in
the
time
of
the
Prophets
,
for
other
godly
men
who
were
destinated
to
the
slaughter
.
Thirdly
,
In
publique
scandals
,
when
we
are
called
forth
to
bear
witness
,
we
must
testifie
our
knowledge
.
Prov.
29.24
.
Who
so
is
partner
with
a
Thief
,
hateth
his
own
soul
,
and
who
heareth
cursing
and
bewaileth
it
not
.
Lev
.
5.1
.
If
any
soul
hear
the
voice
of
swearing
,
and
is
a
witness
,
whether
he
hath
seen
it
,
or
known
of
it
,
and
do
not
utter
it
,
he
shall
bear
his
iniquity
.
Silence
then
kept
in
such
cases
,
causeth
men
to
incurre
the
recompence
that
is
due
to
other
mens
offences
,
as
themselves
by
bearing
with
them
,
and
winking
at
them
,
have
intangled
themselves
with
the
guiltiness
thereof
,
and
so
made
themselves
obnoxious
unto
them
.
Fourthly
,
If
we
be
privy
to
any
secret
offence
wherein
our
neighbour
liveth
,
we
are
to
admonish
him
in
private
.
If
thy
Brother
shall
trespass
against
thee
,
go
and
tell
him
his
fault
between
him
and
thee
alone
.
Mat
.
18.16
.
Each
man
should
be
a
Physician
to
his
diseased
neighbour
,
seeking
the
cure
of
his
spiritual
Maladies
by
grave
and
seasonable
advice
or
reprehension
.
Thou
shalt
not
hate
thy
Brother
in
thy
heart
,
but
reprove
him
plainly
,
and
not
suffer
sinne
to
rest
upon
him
,
Lev
.
19.17
.
Warn
them
that
are
unruly
,
1
Thes
.
5.14
.
Others
save
with
fear
,
pulling
them
as
brands
out
of
the
fire
,
Jud
.
vers
.
23.
Fifthly
,
In
distress
the
Saints
are
to
be
refreshed
with
words
of
consolation
.
Comfort
the
feeble-minded
,
1
Thes
.
5.14
.
I
also
could
speak
as
you
do
,
(
saith
Job
to
his
friends
)
if
your
soul
were
in
my
souls
stead
,
I
could
heap
up
words
against
you
,
and
shake
my
head
at
you
:
But
I
would
strengthen
you
with
my
mouth
,
and
the
moving
of
my
lips
should
asswage
your
grief
,
Job
.
16.4
,
5.
To
him
that
is
afflicted
,
pity
should
be
shewed
from
his
friend
,
but
he
forsaketh
the
fear
of
the
Almighty
,
Job
.
6.14
.
Sixthly
,
If
we
know
harm
to
be
intended
against
our
neighbour
,
we
are
bound
to
reveale
it
wisely
,
that
the
mischief
might
be
prevented
.
Thus
Johanan
the
Sonne
of
Kareah
and
all
the
Captains
of
the
forces
that
were
in
the
fields
,
came
to
Gedaliah
to
Mizpah
,
Jer
.
40.13
,
14.
And
said
unto
him
,
Doest
thou
certainly
know
that
Baalis
the
King
of
the
Ammonites
hath
sent
Ishmael
the
Sonne
of
Nethaniah
to
slay
thee
?
But
this
must
be
done
seasonably
,
that
the
evil
might
be
avoided
,
and
wisely
,
that
we
entangle
not
our selves
in
trouble
.
Seventhly
,
In
open
and
notorious
cases
,
if
we
our selves
be
not
fit
to
admonish
and
rebuke
,
we
must
informe
others
who
may
be
Physicians
to
the
party
delinquent
,
and
minister
unto
him
for
the
cure
of
the
soul
.
As
the
house
of
Cloe
informed
Paul
of
the
dissentions
that
were
in
the
Church
of
Corinth
,
1
Cor
.
1.11
.
that
by
his
Authority
he
might
seek
redress
.
4.
Sullen
and
passionate
silence
is
to
be
condemned
,
when
men
refuse
to
salute
their
enemies
courteously
,
or
out
of
stubbornness
will
scarce
vouchsafe
a
quiet
,
free
,
gentle
answer
to
their
superiours
,
equals
,
companions
,
when
they
are
crossed
,
vexed
,
disquieted
.
If
the
heart
swell
so
big
,
as
to
stop
the
free
passage
and
current
of
the
Tongue
in
fitting
speech
,
it
is
farre
too
great
to
be
good
.
Dogged
silence
is
as
much
displeasing
,
as
farre
unbeseeming
,
as
stubborn
and
saucy
answering
again
.
5.
Silence
proceeding
from
want
of
delight
in
heavenly
things
or
love
to
the
glory
of
God
,
is
vitious
and
to
be
condemned
.
All
thy
Works
shall
praise
thee
,
O
Lord
,
and
thy
Saints
shall
bless
thee
.
They
shall
speak
of
the
Glory
of
thy
Kingdom
,
and
talk
of
thy
power
.
To
make
known
unto
the
sonnes
of
men
his
mighty
acts
,
and
the
glorious
majesty
of
his
Kingdom
,
Psal
.
145.10
,
11.
With
my
lips
have
I
declared
all
the
judgments
of
thy
mouth
,
Psal
.
119.13
.
My
Tongue
shall
speak
of
thy
Word
:
for
all
thy
Commandements
are
righteousness
.
My
lips
shall
utter
praise
,
when
thou
hast
taught
me
thy
Statutes
,
Psal
.
119.171
,
172.
6.
Silence
is
then
faulty
,
when
shame
and
fear
of
reproach
drives
men
to
keep
silence
from
good
words
.
We
must
neither
expose
Religion
to
contempt
through
unadvised
speech
,
nor
refrain
altogether
from
good
words
,
left
we
should
be
mocked
.
Princes
did
sit
and
speak
against
me
:
but
thy
servant
did
meditate
in
thy
Statutes
,
Psal
.
119.23
.
I
will
speak
of
thy
Word
before
Kings
,
and
will
not
be
ashamed
,
Psal
.
119.46
.
This
faulty
silence
is
a
great
offence
.
First
,
For
that
it
robbeth
God
of
his
Glory
,
which
is
the
highest
sacriledge
.
Mat
.
12.37
.
Secondly
,
If
men
shall
be
justified
by
their
words
;
How
shall
they
stand
before
Gods
Tribunall
of
Grace
,
who
have
continually
kept
from
holy
words
.
Thirdly
,
The
Saints
are
commanded
to
exhort
,
admonish
,
rebuke
,
comfort
,
and
build
up
one
another
in
their
most
holy
Faith
.
But
they
cannot
yeeld
obedience
to
this
Commandement
,
if
they
give
way
to
continuall
silence
.
Fourthly
,
It
is
the
commendation
of
them
that
fear
God
,
that
they
speak
often
one
to
another
,
Mal
.
3.16
.
The
Use
of
all
is
,
That
we
seriously
humble
our selves
for
the
errrour
of
our
Tongues
,
take
sorrow
for
it
,
and
heartily
pray
for
pardon
and
grace
to
reform
and
amend
.
Woe
is
me
,
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
,
and
I
dwell
in
the
midst
of
a
people
of
unclean
lips
,
Isa
.
6.5
.
And
this
transgression
is
the
rather
to
be
watched
against
,
because
we
have
many
provocations
to
sinne
in
this
kind
;
and
though
the
offence
may
seem
less
,
yet
oft
failings
may
increase
the
measure
of
it
.
The
End
of
the
Fourth
Book
.
THE
FIFTH
BOOK
:
Of
PRAYER
.
CHAP.
I.
A
Definition
of
Prayer
.
Every
wish
and
desire
is
not
Prayer
.
The
Holy
Ghost
is
the
principal
efficient
Cause
of
Prayer
.
That
Prayer
is
a
principal
Part
of
Gods
Worship
,
and
of
necessary
Use
for
us
.
Question
:
WHat
is
Prayer
?
Quicunque
orat
,
cum
Deo
colloquitur
.
Chrysost
.
de
orat
.
lib
.
2.
Oras
,
loqueris
ad
sponsum
.
Hier
.
ad
Eustoch
.
de
custod
.
Virgin
.
Bern
.
in
Cant
.
Ser
.
50.
Est
Oratio
colloquium
mentis
cum
Deo
.
Nilus
de
orat
cap
.
2.
Orans
familiare
cum
Christo
seris
colloquium
.
Gilbert
in
Cant
.
Ser
.
7.
Psal
.
19.14
.
Act.
10.4
.
Psal
.
38.9
.
See
Bellar
.
de
oper
.
in
part
lib
.
1.
cap
.
1.
To
Pray
▪
doth
import
an
holy
speech
or
pouring
out
of
the
soul
unto
God
Scudd
.
Key
of
Heaven
.
Orarc
est
animum
ad
Deum
levare
Chem
Har
.
cap
.
51.
Oratio
est
ardens
affectus
ad
Deum
tendens
.
Duc
.
loc
.
35.
q
.
2.
Psal
.
25.1
.
&
86.4
.
Lam
3.4
..
1
Sam
.
2.15
.
Psal
.
42.4
.
&
62.8
.
1
Reg
.
13.6
.
Psal
.
27.8
.
Psal
.
102.1
.
&
142.2
.
Isa
.
37.4
.
2
Reg
.
19.4
.
Isa
.
26.16
.
Jer
.
7.16
.
Oratio
est
devota
cordis
intentio
ad
Deum
pro
malis
amovendis
&
bonis
adipisc●ndis
.
Bern
.
de
scala
claustrat
.
A.
It
is
a
religious
calling
upon
God
in
the
Name
of
Christ
according
to
his
will
:
Or
we
may
call
it
,
an
humble
and
familiar
conference
of
the
faithfull
soul
with
the
Lord
his
Redeemer
,
in
Jesus
Christ
.
For
Prayer
is
an
opening
of
the
heart
to
God
,
in
making
requests
and
offering
thanks
through
Christ
.
A
desire
no
way
expressed
in
thought
or
word
,
is
not
Prayer
:
but
the
motion
of
the
soul
in
desire
or
thanksgiving
,
lifting
up
it self
to
God
.
In
Scripture
it
is
called
,
the
lifting
up
of
,
or
the
rearing
up
of
the
soul
.
And
they
that
Pray
,
are
said
to
pour
out
their
souls
or
hearts
before
God
;
to
intreat
the
face
of
the
Lord
God
;
to
seek
the
face
of
God
;
to
pour
out
their
complaint
before
him
;
to
lift
up
a
Prayer
;
to
pour
out
a
Prayer
,
and
to
lift
up
a
cry
.
To
desire
is
not
to
pray
,
but
sheweth
what
we
approve
.
H.
Smith
in
Pilgr
.
Wish
.
Gataker
of
Lots
.
pag
.
260
,
261.
Q.
Are
not
all
wishes
and
desires
Prayers
?
A.
Every
desire
is
not
by
and
by
Prayer
,
albeit
every
Prayer
(
thanksgiving
excepted
)
ordinarily
imports
some
desire
;
neither
is
every
lawfull
desire
a
fit
matter
for
Prayer
.
For
Prayer
is
a
wish
or
desire
of
the
heart
directed
unto
God
:
But
many
things
we
desire
and
may
lawfully
desire
,
which
yet
are
not
matters
of
that
moment
as
may
be
fit
to
acquaint
God
in
particular
with
our
desire
of
them
,
or
to
direct
our
Petitions
in
special
manner
to
him
for
them
;
much
less
to
expect
or
require
at
Gods
hand
any
special
work
or
help
of
his
for
the
effecting
of
them
.
Thus
in
lawfull
game
a
man
may
desire
to
winne
rather
then
to
lose
,
to
overcome
rather
then
to
be
conquered
:
but
they
are
not
such
as
it
is
seemly
to
acquaint
God
withall
.
Q.
What
is
the
efficient
Cause
of
Prayer
?
A.
The
principal
efficient
is
the
Holy
Ghost
:
Joel
2.28
.
Act.
2.17
.
Zeph
.
3.9
.
Rom
8.15
,
26.
Gal
.
4.6
.
1
Cor
.
12
,
13.
Zach
.
12.10
.
Rom
.
8.6
.
Mat
20.22
.
Luk
.
9.55
.
Jam
.
4.3
:
for
desire
to
pray
is
not
bred
in
us
by
nature
,
nor
acquired
by
humane
study
or
industry
:
but
put
into
us
by
the
Spirit
of
God
,
who
doth
lift
up
our
hearts
to
God
.
Wherefore
in
special
manner
it
is
called
the
Spirit
of
Supplications
:
because
by
this
heavenly
fire
,
our
affections
are
warmed
with
a
desire
of
Praying
,
and
our
lips
are
opened
to
sing
of
the
praise
of
God
.
Prayer
is
not
a
work
of
humane
strength
,
art
,
wit
or
learning
:
for
we
of
our selves
know
not
what
to
pray
.
The
Child
is
born
before
it
cry
.
Faith
and
Prayer
are
both
from
one
Fountain
:
But
Faith
is
a
supernaturall
gift
of
God
.
The
same
Spirit
that
infuseth
the
gift
of
Faith
,
doth
teach
,
incite
,
direct
,
and
inable
to
Pray
.
As
every
man
hath
more
liberally
received
the
graces
of
the
Spirit
,
so
is
he
more
ardent
and
frequent
in
Prayers
.
As
soon
as
the
Holy
Ghost
doth
possess
the
heart
of
man
,
he
doth
cast
into
it
an
ardent
fire
of
Prayer
,
whose
flames
do
mount
up
to
the
Habitations
of
God
.
The
less
principal
efficient
is
the
faithfull
heart
.
Prayer
is
the
gift
of
God
,
but
the
act
of
man
.
The
Spirit
giveth
ability
to
Pray
,
and
inciteth
unto
it
:
but
it
is
man
that
Prayeth
by
the
Spirit
.
A
godly
mind
and
fervent
heart
,
that
is
,
an
understanding
holily
informed
,
and
a
will
moved
with
fervent
zeal
to
perform
this
worship
religiously
and
after
a
lawfull
manner
,
is
the
less
principal
cause
of
Prayer
.
Q.
By
Prayer
we
obtain
the
Spirit
,
how
is
he
then
the
Cause
of
Prayer
?
A.
The
Spirit
of
God
is
the
Parent
of
Prayer
:
but
the
more
full
communication
of
the
Spirit
is
obtained
by
Prayer
;
as
hath
been
shewed
before
.
Q.
Is
Prayer
any
part
of
Gods
Worship
?
A.
It
is
a
principal
part
of
Divine
service
,
which
God
requireth
,
and
man
is
bound
to
perform
.
For
first
,
When
God
is
delighted
with
nothing
so
much
as
with
our
obedience
:
he
hath
most
severely
enjoyned
this
Office
of
Prayer
,
Hos
.
14.2
.
Psal
.
50.15
.
Joh
.
16.24
.
Mat
.
7.7
.
Luk
.
11.9
.
Psal
.
81.11
.
Psal
.
105.1
,
4.
Isa
.
55.6
.
1
Thes
.
5.17
.
Luk
.
18.1
.
Rom
.
12.12
.
Eph.
6.18
.
Col.
4.2
.
Phil
.
4.6
.
Mar.
13
33.
Isa
.
65.24
.
Psal
.
145.18
.
Act.
2
21.
Luk
.
19.46
.
Isa
.
64.7
.
Psal
.
14
4.
Act.
9.14
.
1
Pet
.
1.17
.
Isa
.
56.7
.
Hos
.
14.2
.
Rev.
5.8
.
Act.
10.4
.
Heb
.
13.15
.
Psal
.
141.2
.
Mal
.
1.11
.
Psal
.
116.17
,
18.
Hos
.
14.3
.
Cant
.
4.11
.
and
by
most
sweet
promises
,
and
dreadfull
comminations
of
punishments
unless
we
obey
,
inviteth
unto
it
.
Secondly
,
Sith
on
God
as
the
most
High
all
inferiour
causes
in
the
world
are
dependent
,
and
the
higher
any
cause
is
,
the
more
it
coveteth
to
impart
vertue
unto
things
beneath
it
,
how
should
any
kind
of
service
we
do
or
can
do
,
find
greater
acceptance
then
Prayer
,
which
sheweth
our
concurrence
with
him
in
desiring
that
wherewith
his
very
nature
doth
most
delight
?
Thirdly
,
The
name
of
Prayer
is
usuall
to
signifie
even
all
the
service
that
ever
we
do
unto
God
;
and
that
perhaps
to
shew
,
that
there
is
in
Religion
no
acceptable
duty
,
which
devout
Invocation
of
the
Name
of
God
doth
not
either
presuppose
or
inferre
.
Fourthly
,
Prayers
are
those
Calves
of
mens
lips
;
those
most
gracious
and
sweet
Odours
;
those
rich
Presents
and
Gifts
which
being
carried
up
into
Heaven
,
do
best
testifie
our
dutifull
affection
,
and
are
for
the
purchasing
of
all
favour
at
the
hands
of
God
,
the
most
undoubted
means
we
can
use
.
Fifthly
,
Prayer
is
compared
to
Incense
or
sweet
Perfumes
,
for
that
they
are
as
acceptable
to
the
Lord
as
Perfumes
are
to
men
;
and
to
the
drops
of
Honey
,
as
it
were
dropping
from
the
lips
of
the
Church
,
as
from
a
Honycombe
.
Milk
and
Hony
are
under
her
tongue
.
Sixthly
,
By
Prayer
we
glorifie
God
,
acknowledging
him
to
be
the
Father
of
Lights
,
the
Fountain
of
all
good
we
have
and
would
have
;
giving
him
the
praise
of
his
wisdom
,
goodness
,
mercy
,
and
power
,
as
who
knoweth
our
necessities
,
and
is
both
willing
and
able
to
help
and
succour
us
.
As
teaching
bringeth
us
to
know
that
God
is
our
supream
Truth
:
so
Prayer
testifieth
that
we
acknowledge
him
our
Sovereign
good
.
Seventhly
,
The
Heathen
who
were
ignorant
of
the
true
God
,
and
how
he
was
to
be
worshipped
,
Plato
Alcib
.
lib
.
2.
Cic
.
de
nat
.
Deor
.
lib
.
2.
Jon
.
1.6
.
Scult
.
●thic
.
lib
.
1.
cap
.
10
,
12.
Zanch
.
de
red
.
lib
.
1.
in
Praec
.
prim
.
de
●nvoc
.
Thes
.
prima
.
did
know
by
the
light
of
nature
,
that
God
was
to
be
called
upon
in
all
necessities
.
Arise
thou
sleeper
,
and
call
upon
thy
God
.
Q.
Is
it
necessary
that
we
should
pray
?
A.
Prayer
is
the
Oblation
of
a
free
and
willing
heart
;
but
yet
it
is
necessary
,
not
by
necessity
of
co-action
,
but
of
Precept
.
We
must
aske
,
and
that
continually
,
that
is
at
set
times
,
without
intermission
,
by
the
Commandement
of
Christ
himself
,
bidding
us
ask
,
and
we
shall
receive
;
seek
,
and
we
shall
find
;
knock
,
and
it
shall
be
opened
unto
us
;
wherein
we
should
rest
.
For
as
God
hath
fore-appointed
all
necessaries
to
be
given
us
:
so
hath
he
appointed
the
means
whereby
they
should
be
brought
to
pass
,
whereof
Prayer
is
a
chief
.
As
Children
have
no
more
compendious
way
to
get
any
thing
then
to
beg
it
at
their
Parents
,
no
more
have
we
then
to
beg
it
at
the
hand
of
our
God
;
It
is
a
common
thing
with
men
,
though
they
be
willing
a
man
should
pass
through
their
ground
,
yet
they
will
have
leave
asked
,
otherwise
it
would
be
take●
for
a
common
high
wa●
.
So
God
,
&c.
Psal
.
8●
.
●0
.
Psal
4.1
Psal
.
31.15
.
Psal
.
86.5
.
Plenteous
in
mercy
unto
all
them
that
call
upon
th●e
.
We
glorifie
God
by
Prayer
,
and
he
also
glorifieth
us
,
vouchs●fing
unto
us
,
who
are
but
dust
and
ashes
,
this
high
and
honourable
Priviledge
,
to
have
free
access
unto
him
,
and
to
have
the
ear
of
our
great
King
and
Sovereign
.
who
,
if
Parents
sinfull
,
give
good
things
to
their
children
that
ask
them
,
will
much
more
give
us
the
Spirit
that
desire
it
.
Spare
to
speak
,
and
spare
to
speed
:
Open
thy
mouth
wide
,
and
God
will
fill
it
.
The
grace
of
God
is
the
Fountain
of
all
blessings
,
but
Gods
hearing
and
our
Prayers
,
as
means
do
come
betwixt
the
grace
of
God
which
is
hidden
in
himself
,
and
the
effects
of
his
grace
,
which
are
then
perceived
,
when
he
heareth
our
Prayers
.
And
of
this
Ordinance
there
are
just
reasons
.
1.
It
is
meet
we
should
pray
for
the
things
we
have
need
of
,
that
having
received
them
,
we
might
be
assured
we
had
them
of
God
,
and
not
by
accident
or
fortune
,
as
natural
men
speak
.
2.
God
that
bestoweth
his
gifts
of
grace
freely
,
would
have
it
appear
that
they
are
gratious
,
given
without
any
desert
:
and
this
is
done
,
when
we
beg
to
be
relieved
of
meer
mercy
,
and
praise
the
Lord
for
favours
already
vouchsafed
of
bounty
and
love
.
3.
What
love
or
honour
,
should
God
receive
at
our
hands
for
mercies
given
,
if
we
did
not
call
upon
him
in
our
necessities
,
and
praise
his
Name
for
the
love
wherewith
he
hath
respected
us
?
The
commanded
necessary
use
of
Prayer
is
three-fold
.
First
,
In
respect
of
God
,
who
is
glorified
by
our
Prayer
and
praise
,
as
the
wellspring
of
grace
,
the
fountain
of
mercy
,
the
giver
of
every
good
and
perfect
gift
,
from
whom
they
come
,
and
to
whom
all
praise
must
be
returned
.
By
Prayer
,
the
graces
of
the
Spirit
are
exercised
,
and
so
increased
;
we
have
communion
with
God
,
and
grow
into
acquaintance
with
God
,
whereby
our
stock
of
grace
and
comfort
is
much
augmented
.
Good
company
increaseth
grace
:
communion
with
God
much
more
.
Secondly
,
In
regard
of
men
,
the
helping
of
them
through
love
,
by
being
suiters
at
the
Throne
of
grace
for
them
through
Christ
,
and
returning
thanks
with
and
for
them
unto
the
Lord
.
Thirdly
,
In
regard
of
our selves
,
that
we
might
obtain
what
is
needfull
,
prevent
what
evil
might
befall
,
testifie
the
holiness
of
our
desires
before
him
,
and
pay
our
debt
of
thankfullness
,
having
nothing
else
to
return
for
all
his
mercies
plentifully
reached
forth
unto
us
:
and
that
use
and
experience
might
confirm
the
providence
of
God
unto
us
.
Isa
.
65.24
.
Q.
Before
they
call
I
will
answer
(
sath
the
Lord
)
therefore
Prayers
are
needless
.
A.
It
followeth
not
,
that
we
not
need
ask
,
because
God
is
ready
to
give
:
for
it
is
said
in
the
next
words
,
whilest
they
speak
I
will
hear
.
Prayers
are
not
needfull
to
stirre
up
mercy
in
God
who
is
the
bowels
of
mercy
,
nor
to
inform
him
who
is
the
searcher
of
the
heart
:
Psal
.
34
,
●5
.
Luk
11.13
.
but
they
are
necessary
as
means
which
God
will
have
used
,
that
we
may
receive
the
things
which
he
of
his
free
mercy
giveth
.
Isaac
knew
he
should
have
seed
before
,
yet
he
prayed
.
David
was
assured
God
would
build
him
an
House
,
therefore
he
prayed
.
Elias
knew
,
Gen.
25.21
.
2
Sam
.
7.27
.
1
Reg
.
18.42
.
Non
qu●d
orac●lo
fidem
abroget
,
sed
quod
officij
sui
esse
novit
,
&c.
Calv
.
Psal
.
2.8
.
Dan
.
9.23
.
Cal
.
Instit
.
lib
.
3.
cap
.
20.
sect
.
2.
1
Joh
.
5.14
.
Exo
.
32.10
.
Prayer
is
a
Key
to
open
the
day
,
and
the
Barr
to
shut
up
the
night
.
Calv
.
Instit
.
lib
.
3.
cap
.
3.
Tit
.
2.3
.
1
Tim
.
4.5
.
Psal
.
116.12
,
13.
What
we
winne
by
Prayer
,
that
we
wear
with
thankfullness
.
Psal
.
145
.
1●
and
had
told
Ahab
,
God
would
certainly
give
rain
:
yet
he
prayed
.
To
Christ
himself
,
to
whom
the
Father
gave
all
things
,
it
was
said
of
the
Father
,
Ask
of
me
,
and
I
will
give
thee
the
Heathen
for
thine
Inheritance
.
Prayer
is
as
a
Key
to
open
the
Storehouses
of
all
Gods
Treasures
unto
us
;
as
by
knocking
we
enter
into
the
place
we
desire
to
go
to
:
so
by
Prayer
we
obtain
those
things
we
need
.
Prayer
is
as
a
Hook
to
reach
those
things
that
are
above
our
reach
,
and
to
put
by
those
things
that
stand
in
our
way
.
If
we
pray
not
,
we
cannot
hope
to
be
supplied
in
our
necessities
,
nor
yet
comfortably
to
use
and
enjoy
the
things
we
have
:
for
as
if
we
take
any
thing
that
is
our
neighbours
without
asking
him
leave
,
we
are
accounted
Thieves
;
so
to
possess
the
things
of
God
(
whose
all
things
are
)
without
asking
them
at
his
hand
,
is
felony
.
Prayers
are
means
to
prepare
us
holily
and
comfortably
to
enjoy
the
things
received
.
The
creature
is
sanctified
by
Prayer
:
and
what
we
obtain
by
Prayer
,
we
possess
with
greatest
pleasure
.
Things
received
by
Prayer
encrease
our
love
to
God
,
our
fervency
in
supplication
,
our
faith
in
his
Promises
,
our
thankfulness
to
his
Majesty
:
lift
up
the
heart
to
the
more
earnest
meditation
of
his
bounty
,
and
make
us
ready
to
part
with
them
for
Gods
glory
.
Neither
is
there
any
fear
least
we
should
weary
the
Lord
by
continuall
craving
:
for
he
is
honoured
,
and
not
wearied
by
our
Prayers
.
Q.
Your
heavenly
Father
knows
what
ye
need
.
Mat
.
6.32
.
Luk
.
12.30
.
A.
Therefore
distrust
is
to
be
renounced
,
and
distracting
cares
to
be
said
aside
,
but
Prayers
not
to
be
neglected
.
In
nothing
be
carefull
,
but
let
your
request
be
made
known
with
supplications
and
thanksgiving
.
Mat
.
6.8
,
9.
Phil
.
4.6
.
But
it
must
be
remembred
,
that
the
laying
open
of
our
misery
is
neither
the
cause
of
obtaining
,
nor
the
end
of
our
Prayers
.
The
cause
of
obtaining
is
the
free
will
and
pleasure
of
God
:
but
the
manner
of
obtaining
doth
require
Prayers
.
Psal
.
91.15
.
&
145.18
.
The
Lord
of
his
meer
pleasure
was
moved
to
make
known
to
the
Prophet
Jeremy
,
what
favour
he
would
vouchsafe
to
Jerusalem
after
the
captivity
:
nevertheless
he
saith
to
him
,
Call
upon
me
,
Jer
.
33.3
.
and
I
will
answer
thee
,
and
shew
thee
great
and
hidden
things
,
which
thou
knowest
not
.
The
Lord
promised
to
bring
back
the
captivity
of
Israel
after
seventy
years
,
yet
will
he
be
sought
unto
;
I
know
the
thoughts
that
I
think
towards
you
,
Jer
.
29.10
,
11.12
.
saith
the
Lord
,
thoughts
of
peace
,
and
not
of
evil
,
to
give
an
expected
end
.
Then
shall
ye
call
upon
me
,
and
ye
shall
go
and
pray
unto
me
,
and
I
will
hearken
unto
you
.
Christ
knew
the
misery
of
the
blind
man
,
yet
he
saith
;
Luk
.
18.41
.
What
wilt
thou
that
I
do
unto
thee
?
But
say
they
,
we
must
not
weary
him
that
gives
voluntarily
:
As
though
God
were
tired
,
and
not
honoured
with
our
Prayers
.
To
Christ
himself
,
to
whom
the
Father
gave
all
things
,
we
read
it
was
said
of
the
Father
;
Ask
of
me
,
Psal
.
2.8
.
and
I
will
give
thee
the
Heathens
for
thine
Inheritance
.
Q
In
that
day
(
saith
Christ
)
ye
shall
ask
me
nothing
.
John
16.23
.
A.
To
ask
,
signifieth
not
only
to
crave
,
beg
,
or
intreat
,
but
to
question
or
move
doubts
:
and
so
it
is
taken
in
this
place
.
The
Disciples
should
not
need
to
question
as
they
had
done
before
,
when
they
had
the
Spirit
to
lead
them
into
all
Truth
.
This
sense
is
manifest
by
the
Text
,
Joh
.
16.24
,
26.
for
in
the
verses
following
our
Saviour
exhorts
his
Disciples
to
ask
that
their
joy
might
be
full
.
And
in
this
speech
without
question
he
had
reference
to
their
former
questionings
,
Joh
.
13.
●6
.
Joh
16.18
Lord
whither
goest
thou
?
What
is
this
that
he
saith
unto
us
?
When
the
truth
was
fully
manifested
,
they
should
not
need
to
ask
in
this
sort
.
Q.
Doth
not
God
oftentimes
bestow
his
benefits
without
Prayer
?
Praevenire
benedictionibus
,
significat
ingenere
bonorum
,
ultrò
&
non
petentem
,
&
quidem
gratuito
cumulare
.
Psal
.
21.
A.
Yes
:
to
the
wicked
many
things
,
either
to
provoke
them
to
repentance
,
or
to
make
them
inexcusable
;
and
to
his
Children
also
,
as
a
tender
and
loving
Father
,
who
respecteth
more
what
they
want
,
then
what
they
ask
.
But
the
faithfull
must
and
ought
to
pray
,
and
the
Lord
heapeth
upon
them
good
things
unasked
,
to
encourage
and
quicken
them
to
ask
the
more
.
But
the
wicked
have
these
things
uncertainly
,
they
have
no
promise
of
them
;
they
have
them
from
his
providence
,
not
from
his
mercy
in
Christ
:
not
with
a
blessing
;
and
they
are
given
unto
them
,
not
for
their
own
sake
,
but
for
the
Church
.
Isa
.
45.4
.
CHAP.
II
.
Motives
and
Encouragements
to
pray
,
and
continue
in
Prayer
.
Divers
Objections
answered
,
and
many
necessary
cases
of
Conscience
resolved
.
Question
:
WHat
Motives
and
Encouragements
have
we
to
pray
?
A.
1.
We
have
the
examples
of
Christ
,
the
Patriarchs
,
Prophets
,
Apostles
and
all
Saints
provoking
us
to
pray
.
The
whole
life
of
our
Saviour
,
what
was
it
but
a
continuall
Prayer
?
Mar.
1.35
.
Mat
.
14
23.
Luk
.
9.18
.
&
11.1
.
Joh
.
11.42
.
&
12.28
.
Luk
.
3.21
.
&
9.29
.
&
22.44
.
Heb
.
5.7
.
Mat
.
27.46
.
Luk
.
23.34
.
Dan
.
6.10
,
11.
Act.
1.14
,
24.
&
2.43
.
&
3.1
.
&
4.24
.
&
.
6.4
,
6.
&
7.56
.
&
8.15
.
&
10.4
,
12.
&
13.3
,
10.
&
20.36
.
Luk
.
2.37
.
Act.
9.14
.
1
Cor
.
1.2
.
2
Tim
.
2.22
.
Job
.
33.26
.
Luk
.
23.42
.
2
Chro
.
33.12
,
13.
Act.
9.11
.
Hence
we
read
that
often
he
departed
into
a
private
place
to
pray
,
that
he
went
up
into
the
Mountain
to
pray
.
He
would
not
touch
a
bit
of
bread
without
blessing
and
giving
thanks
.
He
prayed
at
his
Baptisme
,
transfiguration
,
in
the
Garden
,
at
his
death
.
It
were
infinite
to
name
the
Saints
of
God
,
that
alone
and
with
others
,
in
peace
and
trouble
,
have
sought
the
Lord
by
hearty
Prayer
.
Not
to
stand
upon
particular
instances
,
the
practice
is
so
general
,
that
to
be
a
Christian
,
and
to
call
upon
the
Name
of
the
Lord
,
is
in
substance
one
thing
.
Ananias
saith
,
Paul
had
authority
to
bind
all
that
call
on
the
Name
of
the
Lord
.
Thus
Paul
describeth
the
Saints
,
they
call
upon
the
Name
of
Jesus
Christ
out
of
a
pure
heart
.
When
babes
are
born
,
they
say
,
they
cry
presently
:
but
when
men
are
converted
and
made
new
creatures
by
the
work
of
the
Spirit
,
they
presently
cry
.
The
Thief
upon
the
Cross
prayed
,
when
he
was
brought
to
repentance
.
Manasses
when
he
sought
the
Lord
,
humbled
himself
greatly
and
prayed
.
Paul
began
newness
of
life
with
supplication
.
It
is
the
note
of
an
Atheist
,
that
he
calleth
not
upon
God
;
of
an
Hypocrite
,
that
he
prayeth
in
some
conditions
only
;
of
a
sound
Christian
,
that
he
will
alwaies
call
upon
God
.
Prayer
is
the
first
thing
wherewith
a
righteous
life
beginneth
,
and
the
last
wherewith
it
doth
end
.
For
Prayer
is
the
breath
of
Faith
,
and
as
we
believe
,
so
we
pray
.
A
temporary
faith
bringeth
forth
temporary
Prayer
;
sound
Faith
,
unfeigned
constant
Prayer
:
if
Faith
languish
,
Prayer
is
feeble
;
when
Faith
reviveth
,
Prayer
is
lively
and
working
2.
A
second
Motive
is
,
The
sweet
and
comfortable
Promises
made
to
them
that
make
known
their
requests
unto
God
with
supplication
and
thanksgiving
.
Call
upon
me
,
and
I
will
hear
thee
.
Open
thy
mouth
wide
,
and
I
will
fill
it
.
Who
is
so
dull
,
that
is
not
quickned
by
these
gracious
allurements
?
So
stubborn
as
not
to
be
wonne
?
So
timerous
,
as
not
to
be
encouraged
by
them
?
Who
will
not
ask
,
when
his
request
is
so
graciously
accepted
,
Psal
.
14.4
.
&
53.4
.
Job
27.10
.
Deut
.
4.7
.
Psal
.
91.15
.
Isa
.
65.24
.
Jer
.
29.12
.
Psal
.
81.10
.
Isa
.
41.17
.
Joh
.
14.13
,
14.
&
16.23
.
Luk
.
11.10
,
11.
&
15.7
.
Mat
.
7.8
.
&
21.22
.
Psal
.
34.17
.
Isa
.
30.19
.
&
58.9
.
Joel
2.32
.
Act.
2.21
.
Rom
.
10.12
,
13.
1
Joh
.
3.21
,
22.
1
Ioh
.
5.14
,
15.
Iam
.
5.15
.
Mar.
11.24
.
so
easily
granted
?
3.
Dreadfull
threatnings
are
denounced
against
them
that
pray
not
,
or
pray
idly
,
carelessly
,
without
life
and
power
;
and
God
hath
severely
avenged
the
omission
of
Prayer
in
his
own
people
.
Wo
to
her
that
is
filthy
and
polluted
,
to
the
oppressing
City
.
She
obeyed
not
the
voice
:
Zeph
.
3.1
,
2.
Isa
.
30.1
.
Dan
.
9.13
.
Isa
.
43.22
.
Hos
.
7.14
.
Ezek
.
22.30
,
31.
Isa
.
64.7
.
she
received
not
correction
:
she
trusted
not
in
the
Lord
:
she
drew
not
near
to
her
God
.
If
the
Lord
be
angry
with
them
that
pray
not
,
should
not
this
encourage
us
to
seek
unto
him
with
all
our
hearts
?
4.
The
publike
calamities
that
be
upon
the
Church
,
the
private
crosses
that
afflict
,
the
continuall
want
and
danger
wherein
we
live
,
the
daily
stratagems
of
Satan
,
whereby
he
seeks
to
destroy
all
these
and
many
more
,
call
upon
us
to
seek
unto
the
Lord
in
hearty
Prayer
with
thanksgiving
.
What
refuge
against
the
temptations
of
Satan
,
but
earnest
Prayer
?
Psal
.
25.16
,
17.
&
38.2
.
Psal
.
38.1
,
2
,
&c.
Jam
.
5.13
.
Hos
.
6.1
,
2.
Judg
.
10.0
,
15.
Psal
.
107.6
.
Ex.
14.10
,
15.
Judg
.
2.4
.
&
3.9
.
&
10.10
,
15
&
4.3
.
&
20.23
.
What
means
to
procure
encrease
of
grace
,
freedom
from
judgments
,
the
sanctified
use
of
present
afflictions
,
but
Prayer
?
Is
any
tempted
,
afflicted
,
in
danger
,
distressed
,
sick
,
weak
in
faith
,
beset
with
the
snares
of
Satan
and
allurements
of
the
world
;
let
him
pray
?
God
fears
us
with
danger
,
to
drive
us
unto
him
:
keeps
us
under
with
wants
,
to
awaken
from
security
;
scourges
us
with
rods
of
love
,
that
we
might
cry
aloud
to
be
delivered
.
5.
In
Christ
Jesus
God
is
become
our
mercifull
Father
,
and
hath
erected
a
Throne
of
Grace
to
which
we
might
fly
for
succour
.
Let
us
come
boldly
unto
the
Throne
of
Grace
.
Mercy
is
the
gate
of
Prayer
,
which
being
set
open
to
the
miserable
and
needy
;
How
should
this
encourage
them
to
sue
for
help
and
succour
?
6.
Christ
is
our
Advocate
and
Intercessour
,
who
doth
plead
our
cause
,
and
present
our
Prayers
before
the
Father
.
Ezr.
8.23
.
Psal
.
18.6
.
&
81.7
.
&
120.1
.
&
77.2
.
&
102.1
,
2.
&
1.8.5
.
&
●16
.
2
.
Isa
26.16
.
Lam
.
5.1
.
Jon
.
1.6
.
Ps.
25.16
,
17.
&
86.1
.
Heb
.
4.16
.
Eph.
3.12
.
Heb
.
10.19
,
22
1
Joh
.
2.2
.
Psal
.
3.5
.
&
4.1
,
7.
Act.
8.22
.
Luk
.
18.13
,
14
Mat
.
26.41
.
Eph.
6.18
.
Psal
.
18.3
.
&
25.15
.
Luk
.
21.36
.
Zeph
.
2.3
.
Exo
.
17.11
.
Jer
.
26.19
.
Jam
.
5.18
.
Psal
,
19.13
.
&
119.133
.
Luk
.
11.13
.
Phil
.
4.6
.
Jam
.
5.17
.
Having
such
an
High
Priest
,
who
is
set
over
the
house
of
God
,
Let
us
draw
near
with
a
true
heart
.
Having
such
a
friend
in
the
Court
of
that
authority
and
esteem
,
who
will
not
ply
the
Throne
with
Petitions
early
and
late
?
specially
when
we
seek
unto
him
that
hath
pleasure
in
our
supplications
.
7.
The
effects
and
benefits
of
Prayer
,
should
put
heart
and
courage
into
us
.
It
is
not
a
dead
work
that
brings
no
profit
with
it
:
but
most
gainfull
and
commodious
.
By
Prayer
,
we
obtain
pardon
of
sinnes
,
put
Satan
to
flight
,
winne
the
day
of
enemies
,
spiritual
and
corporal
,
without
striking
a
stroke
,
escape
the
calamities
that
shall
come
upon
the
world
,
It
doth
get
us
supply
of
strength
if
we
come
to
the
encounter
.
Look
how
Captains
fighting
abroad
for
their
Countries
,
send
their
Letters
,
and
so
have
men
,
munition
,
victuals
,
money
,
&c.
So
Prayer
is
the
Messenger
of
a
faithfull
soul
,
and
fetcheth
every
thing
from
God
.
Prayer
doth
strengthen
us
in
faith
and
hope
.
For
look
as
if
we
commune
often
and
familiarly
with
a
man
,
we
have
more
confidence
towards
him
:
so
if
we
by
often
Prayer
speak
with
our
God
,
it
doth
imbolden
us
,
and
breed
more
liberty
and
confidence
towards
him
,
than
if
we
were
estranged
.
Let
us
pray
,
and
God
will
give
the
Spirit
to
lead
us
into
all
truth
and
holiness
,
to
support
and
strengthen
in
all
tryals
,
to
enable
to
all
duties
of
piety
or
mercy
.
Pray
,
and
the
peace
of
God
shall
like
a
watch-tower
keep
our
hearts
Prayer
getteth
all
our
other
Armour
fitted
about
us
;
we
being
not
able
to
buckle
it
on
,
further
than
our
heavenly
Father
doth
help
us
on
with
it
.
Prayer
hath
opened
the
Windows
of
Heaven
,
stopped
the
mouth
of
the
Lyon
,
quenched
the
force
of
fire
,
loosed
iron
bands
,
and
cast
out
Devils
.
It
is
a
notable
means
for
the
strengthening
of
our
faith
and
affiance
,
for
the
inflaming
of
our
hearts
with
love
.
It
increaseth
our
cummunion
and
fellowship
with
God
,
and
maketh
our
minds
to
soare
aloft
in
heavenly
meditations
.
It
assures
us
that
we
are
the
Children
of
God
,
and
Heires
of
the
heavenly
Inheritance
.
In
a
word
,
he
can
want
nothing
that
is
good
,
no
evil
can
come
nigh
his
dwelling
that
doth
sincerely
call
upon
the
Lord
.
Ask
,
and
have
in
abundance
.
Q.
God
will
do
that
which
shall
seem
good
unto
him
;
neither
can
his
will
be
altered
by
my
Prayers
.
A.
But
it
must
be
remembred
,
that
God
,
before
he
granteth
any
good
thing
unto
his
Elect
,
is
wont
usually
to
kindle
their
minds
with
an
exceeding
desire
to
obt●in
those
things
.
Further
,
when
he
will
do
any
thing
,
he
stirreth
up
those
that
are
his
,
to
desire
that
,
which
otherwise
he
would
have
done
;
to
the
intent
that
for
honour
sake
,
he
might
attribute
the
same
unto
their
Prayers
.
This
also
is
another
cause
:
for
that
Gods
benefits
are
then
the
more
acceptable
,
when
they
are
craved
and
desired
.
Moreover
,
in
praying
our
minds
are
more
joyned
unto
God
:
yea
,
and
those
vows
and
holy
desires
seem
to
be
nothing
else
,
but
ladders
and
degrees
whereby
we
ascend
up
unto
God
,
and
certain
waies
and
spaces
,
whereby
we
come
to
that
which
we
earnestly
desire
.
Finally
,
we
pray
not
in
any
case
to
the
intent
we
may
change
God
,
which
thing
we
should
attempt
in
vain
,
seeing
he
is
immutable
:
but
rather
,
that
we
our selves
should
be
changed
;
for
so
much
as
in
praying
we
are
made
capable
of
the
benefits
of
God
.
A
faithfull
and
spiritual
Prayer
puts
the
heart
in
a
better
disposition
,
so
that
a
man
is
now
made
ready
to
receive
a
blessing
,
which
before
he
was
not
:
So
that
when
we
think
we
draw
God
nearer
by
our
arguments
,
indeed
we
draw
nearer
unto
him
.
2
Cor
.
12.8
.
Q.
Prayers
do
not
alwaies
speed
,
therefore
they
seem
to
be
in
vain
.
For
this
I
besought
the
Lord
thrice
,
saith
Paul
;
yet
he
missed
of
that
he
sought
:
much
more
we
in
temporall
things
.
A.
That
is
not
in
vain
,
which
doth
not
alwaies
presently
get
the
thing
we
would
have
:
aboue
which
we
must
learn
these
things
.
First
,
that
prayer
doth
often
obtain
what
we
would
have
,
as
Moses
prayed
for
victory
,
and
had
it
.
Hannah
for
a
sonne
,
and
had
him
.
Secondly
,
when
it
doth
not
obtain
the
things
themselves
,
it
gets
something
,
that
may
be
worth
the
seeking
as
though
it
doth
not
quite
remove
evils
,
yet
it
prevails
so
farre
,
as
to
have
mercy
mingled
with
judgments
,
our
evils
asswaged
.
Though
we
get
not
the
things
we
wish
,
2
Cor
.
12.7
,
8.
it
getteth
some
grace
proportionable
;
as
in
Paul
,
My
grace
is
sufficient
for
thee
.
Thirdly
,
Though
it
get
not
deliverance
according
to
desire
,
yet
it
alwaies
procures
issue
for
salvation
.
Fourthly
,
we
must
not
alwayes
expect
,
that
God
should
straightway
answer
our
petitions
.
And
if
he
shall
defer
them
,
we
must
thus
comfort
our selves
;
He
hath
not
yet
fulfilled
our
requests
,
howbeit
he
will
do
the
same
in
due
time
.
In
the
mean
while
he
will
after
this
manner
exercise
our
faith
.
It
is
not
seldome
,
that
God
seemeth
he
would
nothing
less
,
then
what
he
hath
promised
and
threatned
.
He
promised
the
kingdome
to
David
,
but
with
what
miseries
did
he
exercise
him
before
he
fulfilled
his
promises
?
When
our
Lord
and
Saviour
Jesus
Christ
was
to
be
born
of
the
Virgin
Mary
,
the
Angel
promised
that
he
should
have
the
Throne
of
his
father
David
;
and
yet
until
the
thirty
year
of
his
age
,
he
lived
in
small
shew
of
the
world
:
After
that
he
was
envied
of
the
high
Priests
,
Pharisees
and
Scribes
,
Isa
.
28.16
.
Heb
.
10.36
.
and
at
the
last
hanged
upon
a
tree
;
Therefore
Esay
doth
very
well
admonish
,
that
He
which
believeth
,
must
not
be
hasty
.
For
God
will
performe
in
due
time
those
things
which
he
hath
promised
:
but
in
the
mean
time
our
part
is
to
prescribe
nothing
unto
him
.
The
very
same
thing
also
must
we
say
of
the
threatnings
:
God
said
,
that
he
would
overthrow
the
Babylonians
;
yet
did
they
flourish
and
triumph
,
yea
and
led
the
people
into
captivity
.
Wherefore
God
would
not
fulfill
his
threatnings
presently
,
yet
did
he
performe
them
when
he
saw
a
time
convenient
.
Q.
What
if
my
heart
tell
me
,
that
God
will
not
hear
my
Prayers
,
or
I
feel
inwadly
such
an
answer
?
Judg
.
10.13
.
A.
Yet
must
we
not
cease
to
pray
,
but
stirre
up
our
faith
to
believe
,
sharpen
our
desires
,
and
encrease
our
repentance
.
The
Lord
saith
,
he
will
not
be
an
help
to
the
Israelites
,
not
that
he
might
drive
them
from
him
,
but
awaken
them
to
a
more
serious
consideration
of
their
waies
,
and
desire
of
mercy
.
The
Lord
said
unto
Moses
;
Exo
.
32.10
.
Num
.
14.12
,
13.
Mat
.
15.23
,
24
Suffer
that
my
wrath
may
be
kindled
,
and
I
will
destroy
them
at
once
.
This
he
said
to
inflame
Moses
desire
in
behalf
of
the
people
,
and
to
set
〈◇〉
edge
on
his
Prayers
,
not
that
he
determined
to
destroy
them
.
The
Woman
of
Chanaan
cryed
unto
Christ
,
but
he
passed
by
in
silence
,
as
though
he
heard
her
not
.
Afterward
,
she
being
instant
in
Prayer
,
he
said
;
I
am
not
sent
,
but
unto
the
lost
sheepe
of
the
house
of
Israel
:
and
when
as
she
ceased
not
,
he
called
her
dog
:
And
yet
he
was
minded
to
help
her
,
but
first
he
would
have
her
faith
to
come
to
light
.
And
in
another
place
,
under
the
Parable
of
him
that
asked
bread
,
he
saith
;
Unto
whom
the
good
man
of
the
house
that
was
within
,
said
;
Luk
.
11.7
.
I
and
my
children
be
laid
in
bed
.
And
when
the
other
had
made
earnest
suite
,
by
his
importunity
,
he
obtaineth
as
many
leaves
as
he
would
.
Wherefore
if
our
heart
accuse
us
,
let
us
convert
our selves
unto
Christ
,
and
stirre
up
our selves
more
confidently
to
seek
for
mercy
in
his
name
:
this
is
that
which
God
approveth
.
Q.
I
have
asked
long
and
not
received
:
wherefore
I
fear
it
is
in
vain
to
pray
.
A.
First
,
We
must
examine
whether
our
continuing
in
some
lust
,
do
not
hinder
the
effect
of
our
Prayer
.
Ye
ask
and
have
not
,
because
ye
ask
amiss
.
Jam
.
4.3
.
If
the
angler
stay
long
,
and
catch
nothing
,
he
takes
up
the
bait
,
and
amends
it
,
then
waits
:
so
must
we
,
&c.
As
for
vain
glory
,
ambition
,
delicateness
,
&c.
and
this
may
be
known
by
the
effect
how
these
things
are
spent
.
And
then
if
we
amend
our
Prayers
,
God
will
amend
our
speeding
.
Secondly
,
We
must
know
that
God
doth
deferre
us
,
to
try
how
we
will
persevere
in
Prayer
;
as
a
friend
when
he
meaneth
to
do
this
or
that
,
doth
detract
it
at
the
first
,
to
see
if
the
other
will
importune
him
.
Thirdly
,
He
doth
not
forthwith
bestow
what
we
crave
,
that
we
might
know
the
worth
of
things
,
and
have
our
joy
doubled
in
receiving
them
.
Fourthly
,
It
is
a
token
God
will
give
us
more
abundantly
,
the
longer
he
doth
hold
us
in
request
.
The
wider
one
openeth
any
thing
,
it
is
a
token
he
meaneth
to
put
the
more
in
.
God
intendeth
not
our
hinderance
,
in
causing
us
to
wait
:
nor
purposeth
to
weary
us
,
by
putting
delaies
.
It
is
not
in
vain
therefore
to
ask
,
though
we
be
not
presently
answered
;
seeing
God
doth
on
so
good
occasions
delay
us
in
our
suits
.
And
let
us
be
sure
of
this
,
that
he
that
botleth
up
our
teares
,
files
up
our
Prayers
,
putting
them
on
record
before
him
,
Mal
.
3.6
.
Then
spake
they
that
feared
the
Lord
,
every
one
to
his
neighbour
,
and
the
Lord
hearkened
and
heard
it
,
and
a
Book
of
remembrance
was
written
before
him
,
for
them
that
feared
the
Lord
,
and
thought
upon
his
Name
.
Q.
I
am
unworthy
to
come
before
so
glorious
a
Majesty
.
Hab
.
1.13
.
Joh
.
9.
●1
.
Psal
.
66.18
.
God
is
of
purer
eyes
then
to
behold
iniquity
.
God
heareth
not
sinners
.
If
I
regard
iniquity
in
my
heart
,
God
will
not
hear
my
Prayer
.
A.
No
mans
unworthiness
should
drive
him
from
Prayer
.
The
Commandement
is
universall
,
Ask
,
seek
,
knock
.
Joel
2.32
.
Est.
4.11
.
Therefore
as
they
might
boldly
come
into
the
inner
Court
of
the
King
of
Persia
,
to
whom
he
held
forth
the
golden
Scepter
:
so
may
we
confidently
speak
unto
God
,
having
his
allowance
and
Commandement
.
David
took
hold
of
this
Scepter
in
great
distress
of
mind
;
Thou
saidst
,
Psal
.
27.8
.
Seek
my
face
;
this
takes
away
all
fear
,
and
makes
me
bold
.
What
if
we
be
ununworthy
?
he
is
gracious
,
and
loveth
freely
.
Isa
.
34
.
2●
.
For
mine
own
sake
I
will
be
favourable
unto
thee
.
Nor
do
we
come
as
servants
in
our
own
names
,
to
be
respected
of
desert
:
but
as
sonnes
in
the
Name
of
Christ
,
to
be
heard
of
grace
.
The
Commandement
of
God
,
his
sweet
Promises
,
bountifull
Invitations
,
amiable
Titles
,
Prov.
15
8.
Prov.
28.9
.
Psal
.
66.18
.
Isa
.
59.
●
.
Job
27.9
.
Psal
.
119.7
.
Jer
.
11.11
.
Ezek
8.18
.
P.
Martyr
.
par
.
4.
cap
.
12.
sect
.
20.
Psal
.
79.8
,
9.
and
effectual
Intercession
of
Christ
,
must
be
opposed
to
the
sense
of
our
unworthiness
.
2.
Sinners
are
of
two
sorts
;
weary
,
laden
,
and
repentant
,
or
careless
and
impenitent
.
They
that
love
to
live
in
sinne
,
or
go
on
carelesly
therein
,
and
hate
to
be
reformed
,
they
shall
not
be
heard
when
they
cry
:
nay
,
their
Prayers
are
abhomination
and
sinne
:
But
the
laden
and
penitent
sinner
is
called
to
come
,
and
shall
be
graciously
accepted
in
Jesus
Christ
.
He
shall
not
be
regarded
,
that
looketh
upon
iniquity
with
favour
,
delight
,
or
indulgence
:
he
cannot
pray
for
mercy
,
that
doth
not
see
many
sinnes
in
him self
to
be
bewailed
.
He
needs
not
pardon
,
who
knowes
not
himself
guilty
;
he
will
not
crave
supply
or
increase
of
grace
,
who
is
not
privy
to
his
own
weakness
and
imperfections
:
Were
we
not
unworthy
,
we
could
not
beg
to
be
relieved
of
meer
grace
and
mercy
.
3.
Even
temporary
believers
are
accepted
and
heard
in
Prayer
according
to
their
repentance
.
Their
heart
was
not
right
with
him
(
that
is
with
God
,
)
neither
were
they
stedfast
in
his
Covenant
:
Psal
.
78.34
,
37
,
38.
But
he
being
full
of
compassion
,
forgave
their
iniquity
,
and
destroyed
them
not
.
Q.
May
not
the
faithfull
by
indulgence
to
some
sinne
,
hinder
the
course
of
their
Prayers
for
a
time
?
A.
They
may
,
and
often
do
;
for
being
distempered
or
fallen
into
sinne
,
they
cannot
pray
in
faith
actually
or
virtually
till
by
repentance
they
set
faith
again
in
the
Throne
.
Conscience
of
sinne
doth
stop
our
mouthes
,
stifle
our
Prayers
,
shake
our
confidence
,
and
ecclipse
our
comfort
:
which
Satan
oft
aimeth
more
at
then
the
sinne
it self
unto
which
he
tempteth
us
.
The
exhortation
of
the
Apostle
is
this
;
1
Pet
.
3.7
.
Psal
.
34.15.16
,
17.
Prov.
15.9
,
21.
Likewise
,
ye
Husbands
dwell
with
your
Wives
,
as
men
of
knowledge
,
giving
honour
unto
the
Woman
,
as
unto
the
weaker
vessel
,
even
as
they
which
are
heirs
together
of
the
grace
of
life
,
that
your
Prayers
be
not
interrupted
.
For
when
the
conscience
is
defiled
,
we
are
so
pricked
in
the
foot
,
that
we
cannot
go
to
God
in
Prayer
,
and
are
not
able
comfortably
to
discharge
it
:
we
either
neglect
it
,
or
prophane
Gods
name
in
rushing
upon
it
.
We
must
therefore
take
heed
of
sinne
,
as
we
would
with
comfort
return
to
Prayer
:
But
our
failing
in
one
thing
,
must
not
excuse
us
in
another
:
when
the
duty
lies
on
us
,
we
have
no
dispensation
to
be
negligent
in
it
.
Q
I
have
been
overtaken
with
infirmity
,
the
time
of
Prayer
draweth
on
,
what
shall
I
do
?
A.
First
,
Thou
must
not
neglect
it
,
for
this
is
to
heap
one
sinne
upon
another
.
Mat
.
5.24
.
Leave
there
thine
offering
before
the
Altar
,
and
gothy
way
,
first
be
reconciled
to
thy
Brother
,
and
then
come
and
offer
thy
gift
.
We
have
an
absolute
Commandement
to
pray
,
and
the
breach
of
one
precept
,
will
not
excuse
the
neglect
of
another
duty
.
A
particular
offence
doth
not
offend
so
much
,
as
if
we
grow
strangers
to
God
.
As
in
a
Child
,
it
is
worse
to
runne
away
from
his
Father
,
then
to
commit
a
particular
trespass
against
him
.
It
is
dangerous
to
let
the
breach
of
conscience
,
which
sin
hath
made
,
to
lie
open
,
for
that
is
the
way
to
bring
in
more
sin
,
and
let
forth
grace
.
To
stay
in
this
case
is
dangerous
,
for
the
heart
growes
more
hard
by
continuance
:
The
conscience
is
most
tender
immediatly
after
the
sinne
commited
:
and
the
heart
sooner
hardened
if
you
take
the
advantage
presently
after
the
sinne
is
committed
.
Psal
.
2.11
.
&
5.7
.
Heb
.
12.28
.
2
Tim
.
2.8
.
Psal
.
26.6
.
Lev
.
10.2
,
3.
Josh
.
24.19
.
Secondly
,
Thou
must
not
,
when
thou
hast
offended
God
,
rush
boldly
on
him
.
Serve
the
Lord
with
fear
.
Lift
up
pure
hands
without
wrath
.
This
was
Davids
care
,
I
will
wash
mine
hands
in
innocency
,
and
so
will
I
compass
thine
Altar
,
O
Lord
.
God
will
be
sanctified
in
them
that
draw
near
unto
him
.
Memorable
is
the
saying
of
Joshua
to
the
Children
of
Israel
;
Ye
cannot
serve
the
Lord
:
for
he
is
an
holy
God
,
and
therefore
must
be
served
after
an
holy
manner
.
It
is
noted
of
the
Israelites
,
They
worshipped
every
man
a
farre
off
in
the
door
of
his
Tent
.
Exo
.
33.10
.
Numb
.
12.
●4
.
If
a
mans
Parent
should
be
so
offended
,
as
to
spet
on
him
;
durst
he
appear
before
him
for
seven
daies
?
And
shall
we
be
so
bold
,
having
offended
the
Father
of
Spirits
,
presently
to
come
into
his
sight
without
consideration
?
In
the
third
place
,
A
man
must
gather
himself
together
,
1
Reg
.
8.47
.
We
must
come
unto
God
with
a
disposition
turned
from
sinne
,
and
brought
home
to
God
.
Job
11.13
,
14.
Isa
.
1
.
15.1●
.
2
Chro
.
30.19
.
and
let
his
heart
smite
him
in
that
he
hath
done
;
the
rather
to
think
what
streights
he
hath
brought
himself
into
,
either
in
neglecting
his
duty
,
or
prophaning
the
Name
of
his
God
.
They
that
by
sinne
have
gone
astray
,
must
bethink
themselves
,
and
repent
,
and
make
supplications
:
If
the
party
be
at
hand
(
as
the
man
and
wife
)
let
there
be
mutuall
confession
;
if
otherwise
,
let
their
be
a
purpose
of
it
:
and
having
this
purpose
,
and
being
in
any
measure
touched
,
though
nothing
so
well
as
we
wish
,
and
were
meet
;
we
may
come
to
God
,
and
he
will
accept
us
,
and
heal
us
.
Q.
The
Devil
will
labour
to
prevent
us
,
or
break
us
off
in
this
duty
by
distractions
;
this
thing
,
and
that
thing
calling
us
away
.
A.
We
must
be
resolute
against
distractions
.
Mat
.
6.33
.
First
seek
the
Kingdom
of
Heaven
.
If
we
promise
at
this
or
that
houre
to
meet
a
man
,
when
the
Clock
smiteth
,
whosoever
we
are
with
,
we
crave
pardon
,
we
are
to
go
.
Make
not
more
bold
with
God
then
you
would
with
man
.
Is
it
not
better
to
lose
some
sleep
,
or
to
cut
short
the
time
of
daily
repast
,
than
to
deprive
our
souls
of
communion
with
God
in
that
holy
duty
?
What
shift
will
men
make
to
spare
some
time
for
conference
with
a
godly
kind
friend
?
Now
to
redeem
time
for
Prayer
,
we
must
learn
to
be
diligent
in
our
callings
,
and
go
about
our
labours
with
heavenly-mindedness
,
spending
no
needless
houres
in
thinking
or
speaking
of
earthly
things
,
out
of
carnal
affection
that
we
bear
unto
them
.
He
that
takes
no
more
work
in
hand
then
God
allowes
,
is
wise
to
order
his
affairs
with
discretion
,
delights
not
to
think
or
speak
of
earthly
businesses
superfluously
,
and
with
diligence
observe●●he
season
that
offers
it self
for
the
dispatch
of
his
work
;
he
,
if
he
will
contend
and
wrestle
against
difficulties
,
shall
find
convenient
time
for
Prayer
.
Q.
Such
mists
of
darkness
,
such
swarmes
of
wandering
idle
thoughts
come
before
our
minds
,
that
we
are
much
discomforted
.
A.
It
is
no
doubt
a
great
fault
,
and
exceeding
hindrance
of
Christian
comfort
,
that
the
heart
is
wandering
after
vanity
when
it
should
be
attent
upon
God
.
We
cannot
endure
our
Children
should
look
up
and
down
,
here
and
there
,
when
they
speak
unto
us
.
And
is
it
not
a
misery
and
sinne
,
that
we
should
carry
our selves
more
rudely
in
the
presence
of
God
,
then
we
would
or
durst
in
civil
converse
with
men
?
But
for
the
thing
it self
;
First
,
We
must
enquire
whether
letting
loose
our
hearts
all
day
,
do
not
cause
this
unfitness
at
night
:
and
if
it
be
so
,
we
must
help
the
matter
with
watchfulness
.
If
vanity
possess
the
mind
at
our
first
awaking
in
the
morning
,
and
we
suffer
the
heart
to
rove
about
idly
all
day
long
,
and
grow
into
distemper
and
earthly-mindedness
,
it
will
hardly
be
brought
to
attend
upon
God
in
the
duty
of
Prayer
and
thanksgiving
.
A
trifling
fellow
that
wanders
up
and
down
,
will
not
easily
be
tied
to
any
sore
work
.
It
is
death
to
the
soul
,
after
our
roving
fits
,
to
be
kept
to
any
supernaturall
work
that
is
above
it self
.
But
daily
custome
makes
that
easie
,
which
at
first
was
tedious
.
If
the
heart
be
held
to
what
is
good
,
and
kept
within
compass
at
all
times
:
it
will
readily
attend
upon
God
in
the
time
of
Prayer
.
The
best
way
to
prevent
roving
,
is
to
keep
our
heart
in
tune
and
rightly
disposed
:
As
when
a
man
is
to
use
his
Horse
,
he
will
have
him
under
bridle
.
It
is
good
to
meditate
on
that
glorious
presence
before
whom
we
stand
,
the
necessity
,
profit
,
and
excellency
of
those
gifts
and
graces
we
beg
of
God
in
Prayer
.
Secondly
,
We
must
know
that
the
Saints
have
felt
both
these
things
,
darkness
and
wandrings
.
For
there
is
a
double
wandering
of
the
mind
:
one
of
carelesness
,
negligence
,
and
contempt
,
when
we
intend
not
holy
dutyes
,
come
not
unto
them
with
carefulness
:
such
as
is
in
many
in
the
Church
,
that
pray
and
their
minds
are
a
wooll-gathering
;
they
say
,
Amen
,
but
know
not
to
what
.
There
is
another
wandering
of
the
mind
,
which
is
through
infirmity
and
temptation
of
Satan
.
As
a
man
that
aims
at
a
mark
,
may
have
a
shaking
hand
,
or
be
jogged
by
another
,
that
he
cannot
shoot
streight
.
Now
this
being
felt
,
is
grievous
unto
us
,
though
we
cannot
overcome
it
.
Thirdly
,
This
is
a
Rule
,
We
must
not
cease
to
do
any
Commandement
,
because
of
our
imperfection
in
doing
it
.
The
frailties
that
cleave
unto
us
must
be
striven
against
with
all
diligence
:
but
the
duty
it self
is
not
to
be
forborn
.
Q.
God
heareth
not
such
as
doubt
of
his
mercy
and
love
.
Jam
.
1.5
,
6.
But
I
am
weak
in
faith
?
A.
There
is
a
reigning
unbelief
,
and
there
is
a
doubting
,
or
unbelief
,
which
is
a
weakness
left
in
the
Saints
,
for
their
exercise
.
The
first
is
in
Heathens
and
Unbelievers
:
the
latter
which
is
a
doubting
which
is
in
the
soul
that
would
be
rid
of
it
,
and
fights
against
it
by
Prayer
of
Faith
;
this
doth
not
hinder
us
from
being
heard
.
Mat
.
9.22
.
Mat
.
14.31
.
Psal
.
31.22
.
But
if
thou
canst
do
any
thing
,
help
us
;
Oh
thou
of
little
faith
,
wherefore
didst
thou
doubt
?
I
said
in
my
haste
I
am
clean
cast
off
,
nevertheless
thou
heardst
my
Prayer
.
If
faith
be
weak
,
we
must
not
cease
to
pray
,
but
pray
the
more
that
we
might
be
confirmed
.
For
by
earnest
Prayer
we
come
to
be
assured
of
Gods
favour
,
and
faith
by
asking
obtaineth
what
she
doth
desire
.
Yea
,
say
a
man
were
destitute
of
that
faith
that
justifieth
,
he
is
allowed
and
bound
to
seek
it
of
God
by
earnest
Prayer
,
which
is
not
altogether
unacceptable
;
because
it
proceedeth
from
a
faith
that
stirreth
up
desire
of
firm
union
and
communion
with
Christ
.
As
for
the
place
alledged
,
by
wavering
or
doubting
,
hypocriticall
halting
or
division
of
heart
,
not
doubting
of
Gods
mercy
towards
us
by
reason
of
our
sin
,
or
weakness
of
faith
,
seemeth
to
be
understood
.
Q.
I
am
kept
under
with
dulness
and
dead-heartedness
,
that
I
am
afraid
to
pray
.
A.
There
is
a
two-fold
dulness
;
one
of
feebleness
,
which
is
accompanied
with
the
abjectness
of
the
heart
,
when
the
spirits
are
wasted
with
labour
and
sorrow
;
the
other
of
sloth
joyned
with
presumption
.
Both
must
be
striven
against
,
but
are
not
alike
dangerous
,
nor
to
be
remedied
after
one
manner
.
If
dulness
arise
from
feebleness
and
wasting
of
the
spirits
,
we
must
bring
our selves
into
the
sunne-shine
of
Gods
love
,
and
cheer
up
our
souls
with
the
remembrance
of
his
free
mercies
,
gracious
promises
and
tender
compassions
:
for
the
straightned
spirit
is
re●●ived
with
comfort
,
as
joynts
benummed
with
cold
gather
strength
when
they
receive
warmth
.
The
best
way
to
fit
our selves
for
this
duty
,
is
to
fall
presently
to
the
duty
:
and
the
very
doing
of
the
duty
doth
fit
to
the
duty
.
As
all
actions
of
the
same
kind
increase
the
habits
:
so
Prayer
,
makes
us
fit
for
Prayer
.
The
way
to
godliness
,
is
in
the
compass
of
godliness
:
the
way
to
grow
in
grace
,
is
the
exercise
of
grace
.
By
setting
himself
upon
the
work
,
he
shall
gather
fitness
,
though
he
were
unfit
at
the
first
.
As
joynts
benummed
,
get
life
,
being
used
.
If
dulness
proceed
from
the
other
extream
,
we
must
stirre
up
our
spirits
by
calling
to
mind
the
charge
that
God
hath
laid
upon
us
to
pray
,
the
threatnings
denounced
against
them
that
neglect
or
contemn
it
,
the
judgments
executed
upon
them
that
have
not
called
upon
the
Name
of
God
.
We
must
also
meditate
,
what
brands
of
disgrace
are
fastened
upon
them
that
deal
sluggishly
in
the
service
of
God
;
what
benefits
they
are
justly
deprived
of
by
their
own
folly
?
and
what
indignity
they
offer
to
the
Lord
himself
.
Further
,
we
must
make
our
sloth
odious
,
and
shame
our selves
that
we
should
deal
with
a
slack
hand
in
a
matter
of
so
high
and
excellent
nature
,
whereby
we
might
have
reaped
much
profit
and
comfort
to
our
souls
.
And
having
thus
wrestled
with
our selves
to
shake
off
such
chilness
as
we
have
caught
by
idleness
,
we
must
cry
to
him
that
is
the
quickning
Spirit
,
not
being
quiet
till
we
get
some
warmth
into
our
spirits
.
Thus
dulness
is
to
be
driven
away
by
Prayer
,
and
earnest
contention
;
but
we
must
not
cease
to
pray
because
we
are
dull
.
Notwithstanding
any
dulness
of
spirit
,
the
duty
is
to
be
performed
.
We
have
never
more
need
to
pray
,
then
when
we
are
most
indisposed
:
for
then
a
man
is
exposed
to
temptation
,
apt
to
be
overcome
,
fit
for
nothing
.
Again
,
all
dulness
doth
not
hinder
the
success
of
our
Prayers
,
but
that
which
is
allowed
,
delighted
in
,
or
not
striven
against
,
as
hath
been
mentioned
.
If
thou
spare
no
labour
to
get
thy
heart
upon
the
wing
,
and
do
it
as
well
as
thou
canst
,
it
shall
be
accepted
.
Q.
By
what
Arguments
or
Considerations
should
a
man
further
strengthen
himself
,
that
he
may
constantly
carry
forth
this
duty
?
A.
First
,
If
we
might
be
familiarly
admitted
to
the
Kings
presence
,
we
would
easily
accept
it
.
In
faithfull
Prayer
thou
maist
commune
with
God
.
Secondly
,
How
worthy
are
we
to
miss
good
things
,
that
will
not
open
our
mouths
for
what
we
lack
,
nor
return
thanks
for
what
is
freely
given
?
When
God
bids
us
ask
and
have
,
how
unthankfull
and
unworthy
wretches
are
we
,
that
neglect
such
kindness
,
and
will
not
prove
him
that
is
so
gracious
?
When
thankfulness
for
what
is
received
,
is
crowned
with
second
favours
,
how
injurious
are
we
to
our selves
,
unmindfull
of
God
,
if
we
look
not
to
him
the
giver
of
every
good
and
perfect
gift
?
Thirdly
,
There
is
no
duty
so
acceptable
to
God
:
for
that
God
being
the
chief
good
,
and
so
ready
to
communicate
hi●
blessings
,
we
in
Prayer
desire
what
he
specially
delighteth
in
.
And
furthermore
,
Prayer
is
to
Grace
,
as
pouning
is
to
sweet
Spices
;
it
maketh
Grace
,
as
Faith
,
Love
,
Reverence
,
Poverty
of
spirit
,
&c.
cast
a
fragrant
smell
,
as
which
(
indeed
)
is
nothing
but
the
chafing
of
them
.
Fourthly
,
Psal
.
65.2
.
It
is
good
to
muse
often
on
the
stile
of
God
.
He
is
a
god
that
heareth
Prayer
.
If
Princes
will
not
lose
any
part
of
their
Royal
Title
,
God
will
maintain
his
.
Fifthly
,
It
is
our selves
that
gaine
by
Prayer
:
and
if
we
lay
it
down
,
Job
35.7
.
we
shall
have
the
loss
of
it
.
If
thou
be
righteous
,
what
givest
thou
unto
him
?
Yea
,
we
must
be
so
farre
from
being
offended
at
Gods
not
answering
,
at
our
own
want
of
comfort
and
liberty
,
that
we
must
hold
,
even
this
,
1
Chro
.
29.14
.
that
we
are
allowed
to
speak
unto
God
,
such
a
Priviledge
as
we
are
unworthy
of
.
What
am
I
,
or
my
people
,
that
we
should
offer
thus
?
What
are
we
that
we
should
speak
unto
God
,
or
have
access
to
the
Highest
Majesty
?
Sixthly
,
To
consider
against
all
want●
,
that
we
are
accepted
according
to
that
we
have
,
2
Cor
.
8.12
.
Mal
.
3.17
.
when
there
is
a
ready
mind
.
He
spares
as
a
Father
doth
his
Children
.
They
will
hear
with
delight
the
lisping
and
stammering
voice
of
their
Children
:
Yea
,
because
the
soul
is
sick
,
the
service
is
twice
welcome
.
If
a
sick
Child
reach
us
up
a
thing
,
we
count
it
more
then
to
send
another
of
laborious
errands
.
Lastly
,
For
all
wants
and
discouragements
,
labour
to
see
that
thou
canst
not
pray
,
if
God
by
his
Spirit
help
thee
not
:
the
more
thou
comest
to
be
poor
in
spirit
,
the
more
freedom
and
strength
thou
shalt
have
in
performing
thy
duty
.
Q.
May
a
man
rest
in
the
work
done
?
A.
In
no
sort
:
for
cursed
is
he
that
doth
the
work
of
the
Lord
negligently
.
Powerless
Prayer
is
a
prophanation
of
the
great
Name
of
God
,
and
notorious
abuse
of
his
incomprehensible
love
.
Neither
let
such
as
ask
carelesly
,
think
to
obtain
any
thing
at
the
hands
of
God
.
He
that
asketh
coldly
,
teacheth
to
deny
.
Men
look
to
be
sought
unto
by
them
that
expect
favour
from
them
,
and
that
in
good
earnest
:
they
think
a
former
kindness
should
not
be
forgotten
,
if
a
second
be
hoped
for
:
How
should
we
hope
for
good
to
come
by
our
drowsie
and
sottish
Prayers
,
which
provoke
his
Highness
,
are
no
waies
pleasing
unto
him
?
Prayer
in
a
customary
manner
,
warmes
not
the
heart
,
amends
not
distempers
,
removes
not
sinne
,
weanes
not
from
the
world
;
pierces
not
the
Heavens
.
CHAP.
III
.
Shewing
that
Liberty
to
pray
is
a
singular
and
rare
Priviledge
.
Question
:
LEt
us
now
hear
in
what
respects
Liberty
to
pray
is
a
singular
and
rare
Priviledge
.
A.
1.
It
is
no
small
favour
that
the
creature
is
allowed
to
commune
with
his
Creatour
,
the
redeemed
with
his
Saviour
.
It
is
a
liberty
purchased
by
the
blood
of
Christ
.
Men
are
glad
of
a
faithfull
friend
,
into
whose
bosome
they
might
poure
out
their
cares
,
with
whom
they
might
sweetly
conferre
upon
occasion
.
Oh!
what
cause
have
we
to
rejoyce
in
this
,
that
the
Lord
vouchsafeth
us
leave
to
talk
with
him
,
who
of
all
friends
is
the
most
faithfull
and
constant
?
We
cannot
pierce
the
secrets
of
mans
heart
,
they
are
unsearchable
.
But
we
know
the
mind
of
God
,
that
he
is
more
loving
,
than
love
it self
:
more
faithfull
,
than
faith
it self
.
Friends
often
lack
wisdom
to
consider
of
our
case
,
mercy
to
compassionate
,
power
to
help
,
judgment
to
weigh
it
,
specially
when
we
are
not
able
to
lay
it
open
;
and
faithfulness
to
keep
in
mind
or
conceal
what
is
committed
to
their
trust
;
all
which
things
diminish
the
comfort
of
their
love
and
fellowship
.
But
our
God
is
most
infinite
in
wisdom
,
rich
in
mercy
,
great
in
power
;
most
ready
to
help
,
able
to
succour
,
exactly
knowing
our
distress
,
our
strength
,
when
help
is
meet
,
what
aid
is
fit
,
and
what
is
good
for
us
better
than
we
our selves
.
2.
Other
duties
have
their
season
,
but
Prayer
is
never
out
of
season
.
Men
cannot
alwaies
hear
the
Word
,
read
the
Scriptures
,
give
Almes
;
they
want
ability
and
opportunity
to
these
purposes
.
But
Prayer
may
be
used
at
any
time
,
night
or
day
,
in
any
place
,
upon
any
occasion
,
nothing
being
required
thereunto
but
lifting
up
of
the
heart
unto
God
,
Rom
.
1.9
,
10.
1
Thes
.
5.17
.
Luk
.
18.1
.
which
may
be
done
in
light
or
darkness
,
alone
or
in
company
,
at
home
or
abroad
.
3.
This
liberty
is
the
greater
,
because
perpetuall
,
at
all
times
,
and
in
every
moment
of
time
.
Distance
of
place
may
hinder
the
communion
of
friends
by
speech
or
writing
;
necessary
occasions
and
infirmities
may
interrupt
it
when
they
live
together
,
that
when
the
one
needs
,
the
other
cannot
afford
his
presence
,
or
the
comfort
of
it
.
But
God
is
every
where
present
,
alwaies
ready
to
be
found
if
we
seek
unto
him
.
A
man
may
be
driven
into
banishment
,
shut
up
close
prisoner
that
no
friend
can
have
access
unto
him
:
The
enemies
may
pluck
out
his
eyes
,
that
he
shall
not
read
;
cut
out
his
tongue
,
that
he
shall
not
speak
;
deprive
him
of
the
benefit
of
hearing
the
Word
,
and
Assembly
of
the
Saints
:
But
liberty
to
pray
can
no
man
take
from
them
;
In
banishment
,
imprisonment
,
trouble
,
they
may
cry
unto
God
,
and
he
will
hear
them
.
The
malice
of
men
may
drive
Christians
with
more
speed
and
earnestness
to
cry
unto
the
Lord
,
and
him
to
send
aid
and
help
from
above
:
But
to
hinder
their
Prayers
for
one
moment
,
or
to
withhold
succour
from
them
,
they
are
not
able
.
4.
We
cannot
enjoy
the
presence
and
comfort
of
friends
without
travell
and
cost
;
and
sometimes
they
are
so
distempered
with
passions
,
that
they
cannot
or
will
not
vouchsafe
that
contentment
which
we
expect
and
stand
in
need
of
.
But
in
any
distress
we
may
go
unto
God
without
any
trouble
;
it
requires
not
motion
of
the
body
,
but
sending
up
the
thoughts
,
which
may
be
done
in
an
instant
:
and
coming
to
him
,
we
shall
ever
find
what
we
desire
.
He
will
never
turn
from
us
,
if
we
depart
not
from
his
Testimonies
.
In
the
society
of
our
best
friends
many
things
may
fall
out
on
their
behalf
,
that
minister
occasion
of
grief
:
But
with
the
Lord
nothing
is
to
be
found
,
which
offers
not
abundant
matter
of
joy
and
comfort
.
5.
The
knowledge
is
small
which
we
have
on
earth
,
concerning
things
that
are
done
in
Heaven
.
Notwithstanding
,
thus
much
we
know
even
of
the
Angels
in
Heaven
,
that
they
praise
the
Lord
.
And
therefore
Prayer
being
a
work
common
unto
men
with
Angels
,
what
should
we
think
but
that
so
much
of
our
lives
is
celestial
and
divine
as
we
spend
in
the
exercise
of
Prayer
.
For
which
cause
we
see
that
the
most
comfortable
visitations
,
which
God
hath
sent
men
from
above
,
have
taken
especially
the
times
of
Prayer
as
their
most
natural
opportunities
.
Dan
.
9.20
.
Act.
10.13
.
Prov.
19.7
.
The
friends
of
the
poor
go
farre
from
him
,
&c.
No
man
might
enter
into
the
Court
of
Abasucrus
clothed
in
Sack-cloth
,
Est.
4.2
.
but
the
gate
of
Heaven
is
wide
open
unto
them
.
6.
This
Royalty
is
common
to
all
Believers
,
poor
and
rich
,
weak
and
strong
,
bond
and
free
,
in
peace
or
trouble
.
Great
men
only
have
access
into
the
presence-Chamber
of
Princes
:
but
the
gate
of
Heaven
stands
open
for
all
of
what
sort
or
condition
soever
,
if
they
be
weary
of
their
sin
,
and
desire
to
be
received
into
favour
.
There
is
none
so
weak
and
unworthy
in
his
own
eyes
,
who
is
not
allowed
to
call
God
Father
:
the
poor
and
needy
shall
find
audience
as
soon
as
the
rich
and
mighty
.
7.
If
any
man
might
be
long
and
much
conversant
with
a
man
endued
with
vertues
and
knowledg
,
there
is
no
doubt
,
but
that
he
should
become
the
better
,
and
also
the
learneder
.
But
how
much
more
excellent
a
thing
is
it
,
to
be
conversant
and
to
talk
with
the
most
excellent
God
?
Surely
the
more
we
commune
with
him
by
Prayer
,
the
liker
shall
we
be
unto
him
in
holiness
and
righteousness
.
8.
On
others
,
what
more
easie
,
and
yet
what
more
fruitfully
bestowed
then
our
Prayers
?
If
we
give
counsell
,
they
are
the
simpler
only
that
need
it
;
if
almes
,
the
poorer
only
are
relieved
;
but
by
Prayer
we
do
good
to
all
.
When
we
are
not
able
to
do
any
other
thing
for
mans
behoof
,
when
through
maliciousness
or
unkindness
they
vouchsafe
not
to
accept
any
other
good
at
our
hands
,
Prayer
is
that
which
we
alwaies
have
in
our
power
to
bestow
,
and
they
never
in
theirs
to
refuse
.
Wherefore
God
forbid
,
saith
Samuel
,
1
Sam
.
12.23
.
speaking
unto
a
most
unthankfull
people
,
a
people
weary
of
the
benefit
of
his
most
vertuous
Government
over
them
,
God
forbid
that
I
should
sinne
against
the
Lord
,
and
cease
to
pray
for
you
.
By
Prayer
the
simple
may
benefit
the
wise
,
the
weak
the
strong
,
the
poor
such
as
be
rich
in
this
world
,
the
sick
and
feeble
them
that
be
healthfull
and
lusty
:
yea
,
thereby
we
may
do
good
to
our
enemies
,
and
winne
their
hearts
,
whether
they
will
or
no
.
Q.
What
followes
from
hence
?
A.
He
that
can
and
doth
pray
,
is
a
man
of
singular
respect
,
honour
and
Authority
.
1.
He
is
held
to
be
the
greatest
favourite
,
that
is
most
familiar
with
the
Prince
:
How
great
is
that
man
,
who
is
in
familiarity
with
the
King
of
Kings
?
That
Lawyer
is
in
most
request
,
who
is
most
inward
with
the
chief
Judg
of
the
Court
.
Doth
not
he
deserve
esteem
with
men
,
that
is
in
account
with
God
,
who
is
the
absolute
and
supream
Judg
of
the
whole
world
?
2.
In
Christ
Jesus
he
is
made
a
spiritual
Priest
to
offer
up
the
well-pleasing
Sacrifice
of
supplication
and
thanksgiving
;
which
is
no
small
dignity
,
if
things
be
weighed
according
to
their
worth
.
3.
If
men
be
to
preferre
a
Petition
to
the
High
Court
of
Parliament
,
the
Prince
or
supream
Governour
,
they
will
use
the
advice
of
some
learned
man
to
direct
how
it
should
be
framed
.
The
chiefest
Oratours
are
chosen
to
give
entertainment
to
great
Nobles
,
Ambassadours
,
or
such
like
.
How
excellent
are
his
gifts
who
can
draw
Petitions
,
frame
Meditations
acceptable
to
God
,
pleasing
to
the
Highest
Majesty
!
4.
The
excellency
of
a
man
that
can
pray
is
further
manifested
in
this
,
that
he
may
prevail
with
God
for
others
,
the
Family
,
Country
,
and
Kingdom
wherein
he
liveth
.
A
wise
man
is
had
in
honour
,
Psal
.
106.12
.
because
of
the
good
he
may
do
to
the
Church
or
Common-wealth
:
but
herein
the
most
politick
must
give
place
to
him
that
doth
pray
with
an
honest
heart
.
CHAP.
IV
.
Shewing
to
whom
we
must
pray
.
Who
can
or
may
pray
.
That
Prayer
is
a
work
of
the
inner
man
.
Touching
the
length
of
our
Prayers
.
What
things
are
required
in
Prayer
.
The
especiall
furtherance
of
Prayer
,
and
whether
it
be
lawfull
to
use
the
Voice
therein
.
Question
:
TO
whom
must
we
Pray
?
Phil
.
4.6
.
Eph.
5.20
.
Col.
3.17
.
A.
To
God
alone
in
the
Name
of
Christ
Jesus
.
In
every
thing
by
Prayer
and
supplication
with
thanksgiving
,
let
your
request
be
made
known
unto
God
;
Giving
thanks
alwaies
for
all
things
unto
God
,
and
the
Father
,
in
the
Name
of
our
Lord
Jesus
Christ
.
Look
as
nature
teacheth
our
Children
to
come
to
their
Parents
for
every
thing
,
and
to
give
thanks
to
them
,
not
to
servants
in
house
with
them
:
so
grace
teacheth
Gods
Children
to
cry
Abba
Father
,
to
resort
to
him
in
all
necessity
,
and
return
praise
to
him
for
every
blessing
.
All
other
persons
,
are
persons
rather
praying
to
God
,
then
persons
to
be
prayed
to
,
as
God
.
God
is
the
Authour
of
every
good
gift
;
to
seek
it
religiously
of
any
other
is
flat
Idolatry
;
and
to
give
the
praise
thereof
to
any
but
the
Lord
,
is
sacriledge
.
Look
as
it
is
one
of
the
Royalties
of
the
King
,
to
be
petitioned
unto
,
as
a
common
Parent
for
grace
in
sundry
cases
:
so
this
is
a
Divine
Royalty
of
God
,
that
all
flesh
should
come
to
him
in
their
severall
necessities
,
abasing
themselves
in
confessing
their
indigency
,
exalting
him
as
with
whom
is
fulness
of
good
things
,
and
uncontrolable
power
to
effect
for
us
whatever
is
good
according
to
his
own
pleasure
.
And
as
he
is
to
be
sought
unto
for
supply
of
our
wants
,
so
to
be
magnified
for
his
mercies
freely
vouchsafed
.
Now
we
must
come
to
God
only
through
Christ
:
for
he
is
our
only
Mediatour
,
the
great
Master
of
all
Requests
which
are
any
way
made
to
God
,
and
Presenter
of
all
praises
that
are
offered
to
his
Highness
.
Neither
can
Mediatour
like
Authority
be
given
to
any
Angel
or
Saint
departed
:
for
they
are
not
called
to
this
honour
,
neither
are
they
capable
of
it
,
as
unable
to
perform
that
satisfactory
obedience
,
in
which
as
a
foundation
the
impetrative
force
of
Christs
intercession
leaneth
.
For
all
kind
of
power
to
impetrate
all
ministeriall
Offices
about
us
,
all
power
of
secondary
executing
things
for
us
,
all
perfection
of
holiness
,
which
things
are
for
degree
in
Saints
living
,
cannot
be
foundations
which
may
bear
this
Office
of
Mediation
twixt
us
and
God
.
But
of
this
more
in
the
parts
of
Prayer
.
Q.
Who
can
or
may
Pray
?
A.
All
persons
that
stand
in
need
of
mercy
,
to
whom
any
promise
of
help
is
made
,
and
all
that
have
received
any
favour
from
God
,
are
bound
to
pray
:
but
the
Prayer
of
the
just
and
righteous
only
is
acceptable
unto
the
Lord
.
Psal
.
34.15
.
Psal
.
103.20
.
Psal
.
145.19
.
Jam
.
5.16
.
Prov.
15.9
,
29.
Psal
.
21.2
.
Psal
.
36
4.
&
62.8
.
Psal
.
119.58
.
Psal
.
19.14
.
Psal
143.8
.
Rom
.
1.9
.
Isa
.
26.8
,
9.
The
Angels
in
Heaven
bless
the
Lord
;
the
Saints
on
earth
call
upon
his
Name
,
and
sing
of
his
praise
.
But
as
for
the
impenitent
,
unbelievers
,
and
ungodly
,
they
are
neither
excused
in
not
praying
,
nor
can
they
be
heard
if
they
should
pray
.
The
distinct
handling
of
this
question
,
must
be
referred
to
the
special
Parts
of
Prayer
.
Q
Is
Prayer
a
work
of
the
heart
,
or
a
labour
of
the
lips
?
A.
It
is
a
work
of
the
inner
man
:
for
the
intire
nature
of
Prayer
stands
in
lifting
up
the
soul
unto
God
in
an
holy
manner
.
In
all
our
service
we
should
say
with
the
Apostle
,
That
we
serve
God
with
our
spirits
:
but
chiefly
in
Prayer
,
it
being
not
the
warbling
of
the
words
,
but
the
yearning
and
panting
of
the
heart
after
God
,
and
the
things
of
our
peace
.
The
Spirit
it self
maketh
intercession
for
us
with
groanings
,
sc
:
of
heart
,
that
cannot
be
expressed
.
Rom
.
8.26
.
1
Cor
.
14.1
Eph.
6.18
.
Heb
5.7
.
I
will
pray
with
the
Spirit
,
I
will
sing
with
the
Spirit
.
Praying
alwaies
with
all
Prayer
and
supplication
in
the
Spirit
.
Such
was
Christs
Prayer
,
who
in
the
daies
of
his
flesh
did
offer
up
Prayers
and
strong
cries
unto
him
,
&c.
From
his
soul
they
came
:
for
they
were
offer'd
up
with
loud
cryes
,
and
many
tears
.
And
the
ardent
desire
is
the
thing
that
God
heareth
,
though
there
be
no
voice
annexed
,
as
appeareth
in
Moses
,
Why
cryest
thou
unto
me
?
It
is
said
of
Hannah
,
She
spake
in
her
heart
.
Exo
.
14
.
1●
.
1
Sam
1.13
.
Lam
.
2.18
.
Gen.
24.45
.
Eccl
5.2
.
Lam
.
3.41
.
Psal
25.1
.
Hos
.
7.14
.
Isa
.
29.13
.
Mat
.
15.8
.
2
Tim
.
2.22
.
Col.
3.16
.
Eph.
5.19
.
P●al
.
57.7
.
&
108.1
.
Psal
.
103.1
.
&
119.7
.
Psal
.
17.1
.
Joh
.
4.23
.
Prov.
23.26
.
Psal
10.17
.
Psal
.
119.58
.
Psal
.
119.145
.
Rom
.
8.26
.
Jer
.
29.12
,
13.
Est
enim
spiritus
,
anima
orationis
,
sicut
&
anima
,
forma
&
vita
est
corporis
.
Corpus
sine
anima
,
putidum
est
cadaver
.
Oratio
sine
spiritu
&
mente
in
Deum
per
fidem
,
per
Spiritum
sanctum
sublevata
,
fatet
in
conspectu
Dei
.
And
the
Caveat
is
,
Let
not
thy
heart
be
hasty
to
utter
any
thing
before
God
.
The
wicked
are
challenged
,
that
they
pray
not
with
their
heart
,
when
thy
houle
upon
their
beds
.
The
Prayer
outward
,
of
the
lips
,
without
the
request
of
the
heart
,
is
an
empty
thing
which
God
regardeth
not
;
nay
,
an
abhominable
mockery
,
which
he
detesteth
.
Cursed
is
he
that
draweth
near
with
his
lips
,
when
his
heart
is
farre
from
me
.
The
spirit
is
the
true
rise
of
Prayer
;
it
is
the
travell
of
the
heart
which
pleaseth
God
.
Singing
with
grace
in
your
hearts
to
the
Lord
,
making
melody
in
your
heart
to
the
Lord
.
My
heart
is
fixed
(
saith
David
)
my
heart
is
fixed
,
I
will
sing
,
and
give
praise
.
And
so
he
calleth
upon
himself
,
Bless
the
Lord
,
O
my
soul
,
and
all
that
is
within
me
bless
his
holy
Name
.
Again
,
intreating
audience
,
he
sath
,
Give
ear
unto
my
Prayer
that
proceedeth
not
from
feigned
lips
.
For
God
is
a
Spirit
,
and
will
be
worshipped
in
spirit
and
truth
.
The
cry
of
the
lips
doth
not
pierce
the
clouds
:
but
the
sighes
of
the
heart
enter
into
the
ears
of
the
Lord
of
Hosts
,
who
dwelleth
in
the
Heavens
.
And
this
maketh
Prayer
laborious
,
because
the
spirit
is
to
travell
in
it
:
and
the
Saints
in
this
regard
,
can
endure
better
to
hear
an
houre
,
than
to
pray
a
quarter
:
whereas
the
world
,
they
cry
for
praying
rather
than
for
preaching
,
because
they
think
the
outward
repeating
of
words
with
a
general
intention
will
suffice
,
not
knowing
or
considering
in
truth
what
it
is
to
pray
or
hear
.
Q.
What
direction
may
we
take
from
hence
touching
the
length
of
our
Prayers
?
A.
Prayer
is
an
exercise
of
the
soul
,
Eccl.
5.2
.
to
be
continued
according
to
the
strength
of
livelihood
and
spirit
that
God
hath
given
.
The
rule
of
direction
is
,
that
we
must
fit
and
proportion
our
words
to
our
matter
,
and
both
matter
and
words
to
our
minds
and
hearts
,
our
faith
and
fervency
,
devotion
and
attention
.
In
this
holy
duty
it
is
not
good
ordinarily
to
exceed
to
tiredness
,
which
breedeth
both
deadness
and
discomfort
.
If
dulness
proceed
from
sloth
,
it
is
necessary
to
wrestle
,
till
it
be
overcome
:
but
if
thou
have
life
and
power
,
it
is
dangerous
to
out-spend
natural
ability
:
for
when
the
spirits
are
wasted
,
our
desires
will
cool
,
and
dulness
creep
on
,
which
doth
not
a
little
disquiet
the
tender
conscience
.
In
publique
Prayer
,
the
Minister
in
respect
of
length
must
have
regard
to
the
ability
of
the
Congregation
:
In
Prayer
with
the
Family
,
the
Master
may
continue
so
long
,
as
the
power
and
strength
of
them
that
live
therein
,
will
bear
.
They
that
pray
with
others
,
must
have
regard
to
the
vigour
and
livelihood
of
them
that
joyn
with
them
.
The
Prayers
of
the
sick
and
feeble
should
be
short
and
frequent
:
because
weakness
of
body
and
mind
will
not
endure
length
of
meditations
without
tedious
wearisomeness
.
The
like
may
be
said
of
them
,
that
are
infeebled
with
sorrow
and
distress
of
conscience
,
or
vehemency
of
temptation
.
Q.
What
things
are
required
in
Prayer
?
A.
First
,
Knowledg
of
God
in
Christ
,
and
of
his
will
and
Word
,
1
Chro
.
28.9
.
1
Cor
.
14.15
.
Psal
.
47.7
.
according
to
which
we
ought
to
pray
.
Blind
devotion
cannot
please
God
.
I
will
pray
with
understanding
;
and
I
will
sing
with
understanding
.
Knowledg
is
the
stirrer
and
guide
of
good
desires
,
without
which
the
heart
cannot
rightly
lift
up
it self
to
God
.
There
can
be
no
sight
without
some
visible
object
presenting
it self
to
the
eye
;
nor
can
he
pray
truly
that
doth
not
rightly
conceive
of
God
in
Christ
.
Again
,
How
can
he
pray
with
affection
that
knoweth
not
the
goodness
of
the
thing
for
which
he
maketh
request
or
offereth
praise
?
unless
we
understand
what
is
good
and
pleasing
to
God
,
1
Joh
.
5.15
.
profitable
to
our selves
and
others
,
we
can
never
pray
or
praise
God
as
we
ought
.
Secondly
,
Humility
,
when
in
conscience
of
our
own
wants
and
unworthiness
,
we
abase
our selves
in
the
sight
of
God
,
willingly
submit
to
his
good
pleasure
,
Deut
.
8.11
.
Ezek
.
36.31
.
Act.
2.22
.
Gen.
18.27
.
Gen.
19.19
.
Luk
.
15.21
.
Gen.
32.10
.
Psal
.
22.6
.
Isa
.
6.2
.
2
Sam
.
7.18
.
Isa
.
66.2
.
Psal
.
34.18
.
Isa
.
57.27
.
Psal
.
51.17
.
Psal
.
9.12
.
&
10.17
.
Rom
.
10.14
.
Jam
.
1.5
,
6
,
7.
1
Tim
.
2.8
.
Psal
.
62.10
.
1
Joh
.
5.14
,
15
Psal
.
56.4
.
and
ascribe
whatsoever
we
enjoy
or
hope
for
to
his
meer
grace
and
mercy
:
use
it
to
his
glory
,
and
do
whatsoever
he
will
.
I
am
but
dust
and
ashes
,
saith
Abraham
;
Thou
hast
magnified
thy
mercy
towards
thy
servant
,
saith
Lot
;
I
am
not
worthy
the
least
of
all
thy
mercies
,
saith
Jacob
:
Who
am
I
,
saith
David
,
and
what
is
my
house
,
that
thou
hast
brought
me
hitherto
?
What
is
more
odious
then
a
proud
begger
?
Are
not
favours
bestowed
upon
a
proud
man
clean
cast
away
?
The
self-conceited
doth
neither
see
his
wants
,
nor
can
seek
supply
with
sense
and
feeling
of
misery
,
nor
return
praise
to
God
for
the
good
things
already
vouchsafed
unto
him
.
Thirdly
,
Confidence
in
the
truth
,
power
,
and
goodness
of
God
.
Trust
is
the
spring
of
Prayer
,
and
by
Prayer
affiance
is
quickned
.
Trust
in
the
Lord
at
all
times
,
ye
people
,
poure
out
your
hearts
before
him
.
In
God
I
will
praise
his
Word
,
in
God
I
have
put
my
trust
.
What
greater
wrong
can
be
done
to
his
Highness
,
then
to
pray
unto
him
,
and
not
hope
in
his
grace
and
undeserved
mercy
?
Fourthly
,
Attention
and
devotion
,
that
we
have
our
thoughts
earnestly
fastened
upon
him
to
whom
,
and
that
for
which
we
make
suit
or
give
thanks
.
We
like
it
not
in
our
Children
,
that
when
they
come
to
crave
what
they
desire
,
or
to
give
thanks
for
what
they
have
received
,
they
should
look
here
and
there
,
this
way
and
that
way
,
without
all
regard
of
us
or
the
thing
they
are
about
:
and
shall
we
think
that
God
will
be
pleased
with
such
behaviour
?
Cold
requests
are
of
no
esteem
with
God
:
cold
praises
are
like
a
raw
Feast
,
distastfull
to
the
guest
.
It
is
the
holy
servour
of
soul
that
God
requireth
,
and
is
well-pleased
with
in
all
his
services
.
Fervency
puts
the
heart
into
an
holy
and
spiritual
diposition
,
whereby
we
are
more
fitted
to
●●ceive
mercy
.
In
Prayer
all
the
graces
of
the
Spirit
are
set
on
work
,
and
the
more
fervent
the
Prayer
is
,
the
more
they
are
intended
.
And
this
fervency
stands
in
this
,
that
a
man
put
forth
all
his
strength
in
Prayer
,
though
he
have
many
difficulties
,
and
continue
constant
though
he
seem
not
to
prevail
,
but
to
be
denied
.
These
two
things
make
up
fervency
in
Prayer
,
sense
of
need
,
and
hope
of
mercy
.
Need
puts
stickes
on
the
fire
to
make
our
fervency
the
more
:
but
faith
is
the
ground
of
Prayer
.
Fifthly
,
Prayer
must
be
made
in
obedience
,
that
we
holily
ask
what
is
agreeable
to
the
will
of
God
,
and
unfeignedly
purpose
to
use
blessings
obtained
to
the
glory
of
his
Name
,
furtherance
of
our
salvation
,
and
good
of
our
Brethren
.
As
he
that
calleth
God
to
witness
an
untruth
,
maketh
him
the
Authour
of
a
lie
,
so
farre
as
in
him
lyeth
:
so
he
that
prayeth
with
a
purpose
to
abuse
the
mercies
of
God
to
sinne
and
wickedness
,
doth
what
in
him
is
,
to
make
God
the
abetter
,
maintainer
and
upholder
of
iniquity
.
Q.
What
special
furtherance
of
Prayer
is
there
?
Heb
.
13.17
.
A.
Watchfulness
,
or
Christian
heedfulness
and
observation
is
a
notable
furtherance
of
Prayer
.
Not
that
we
should
sit
up
late
,
as
in
Nocturnes
;
or
awake
before
day
,
Luk
.
21.36
.
Mat
.
27.14
.
Col.
4.2
.
Mar.
13.37
.
1
Pet
.
4.7
.
Psal
.
57.8
.
as
in
morning
Mattens
:
But
we
must
all
day
long
have
a
wakening
soul
,
that
carrieth
the
duty
of
Prayer
in
remembrance
.
Watch
and
pray
.
Continue
in
Prayer
,
and
watch
in
the
same
with
thanksgiving
.
The
end
of
all
things
is
at
hand
,
be
ye
therefore
sober
,
and
watching
in
Prayer
.
Where
we
may
see
it
is
the
minds
waking
that
is
principally
meant
,
though
this
will
keep
the
body
from
drowsiness
in
performing
the
exercise
▪
The
primitive
Christians
,
this
is
recorded
of
them
,
that
they
did
eat
their
meat
,
as
remembring
they
were
to
call
on
God
by
the
night
season
.
More
particularly
,
there
must
be
watchfulness
,
before
Prayer
,
In
it
,
After
it
.
Now
our
watchfulness
before
,
stands
in
preventing
the
impediments
,
taking
the
opportunities
,
and
marking
that
in
the
course
of
the
day
,
which
may
fit
us
for
Prayer
.
For
the
first
,
this
watchfulness
will
make
a
man
so
cast
,
and
make
such
riddance
of
business
,
that
he
may
not
have
hinderances
when
he
shall
go
to
his
duty
.
God
prefixeth
a
Memento
before
the
Sabboth
;
teaching
that
if
one
do
not
lift
up
his
mind
to
it
,
and
in
the
six
daies
dispatch
his
business
,
he
cannot
keep
it
when
it
cometh
:
so
there
is
a
mindfulness
to
be
had
of
him
that
will
not
this
way
be
encumbred
with
distractions
.
Again
,
we
must
watchfully
keep
our selves
from
sinne
.
Let
him
that
calleth
on
the
Name
of
the
Lord
depart
from
iniquity
.
For
if
we
let
our
hearts
wander
and
rove
after
vanity
,
if
we
be
overgrown
with
earthly
cares
and
delights
,
if
indulgent
to
our
lusts
,
it
will
be
a
damp
to
our
Prayers
:
and
when
we
yeeld
to
sinne
it
is
a
sign
our
watch
is
down
;
we
think
not
of
Prayer
.
For
if
we
meant
to
make
suit
to
a
man
at
night
,
we
would
be
watchfull
in
the
day
nor
to
lose
his
favour
,
by
giving
him
offence
,
lest
he
should
refuse
us
in
our
request
.
Did
we
remember
that
we
are
to
seek
unto
God
every
day
for
the
blessings
of
the
day
,
and
every
night
for
the
comforts
of
the
night
,
we
should
not
neglect
his
pleasure
,
nor
be
regardless
of
his
presence
,
either
day
or
night
.
For
the
second
,
a
watchfull
heart
will
not
omit
his
seasons
of
communing
with
God
.
When
I
awake
,
I
am
still
with
thee
.
At
midnight
will
I
rise
to
give
thanks
unto
thee
,
Psal
.
139.18
.
Psal
.
119.62
.
because
of
thy
righteous
judgments
.
As
touching
the
third
,
we
must
observe
our
wants
in
the
day
time
;
as
how
prone
we
are
to
entertain
vain
thoughts
,
to
run
into
earthly-mindedness
,
in
wrath
,
in
voluptuousness
,
in
foolish
and
unfruitfull
speaking
:
and
therefore
what
need
we
have
to
cry
,
Lord
keep
the
door
of
our
lips
.
We
must
also
mark
diligently
the
sleights
of
Satan
,
whereby
he
seeks
to
ensnare
and
turn
us
out
of
the
right
way
,
and
what
cause
we
have
to
pray
continually
to
be
defended
against
him
.
Nor
may
the
chastisements
of
God
be
neglected
,
whereby
he
intends
to
awaken
us
from
security
,
and
stirre
to
a
more
serious
inquisition
of
our
heart
and
way
.
God
corrects
to
quicken
in
Prayer
.
And
lastly
,
we
must
labour
,
as
to
have
a
sense
of
wants
,
so
to
have
a
feeling
of
the
good
things
God
giveth
,
of
the
evils
he
keepeth
from
us
:
for
without
the
one
we
cannot
be
poor
in
spirit
,
nor
beg
unfeignedly
;
without
the
other
we
cannot
be
truly
thankfull
,
nor
offer
up
our
praise
heartily
.
Now
we
must
watch
in
Prayer
against
indevotion
and
wandrings
,
&c.
So
Esay
complaineth
.
Isa
.
64.7
.
And
there
is
none
that
calleth
on
thy
Name
,
neither
that
stirreth
up
himself
to
take
hold
on
thee
.
My
Sonne
(
saith
God
)
give
me
,
(
not
thy
body
,
Prov.
23.26
.
Lam
.
2.18
.
Psal
.
51.17
.
tongue
and
voice
only
,
but
)
thy
heart
,
that
is
,
the
thoughts
,
desires
and
affections
of
thy
heart
.
And
the
Prophet
saith
,
The
Sacrifices
of
God
are
a
broken
spirit
.
After
Prayer
we
must
marke
how
God
hath
answered
us
in
this
or
that
we
have
entreated
.
Early
in
the
morning
will
I
direct
my
Prayer
unto
thee
,
and
will
wait
;
Psal
.
5.3
.
stand
as
in
a
watch-tower
,
and
see
how
the
Lord
will
deal
with
me
,
and
remember
me
in
my
requests
.
But
of
this
last
more
in
the
parts
of
Prayer
:
because
it
properly
belongs
to
petition
or
request
.
And
this
checketh
many
;
such
as
when
their
watch
hath
been
down
rush
upon
Prayer
,
even
from
pots
to
Prayer
:
when
they
have
supped
and
given
thanks
,
though
they
have
let
their
hearts
loose
,
eat
,
drunk
without
fear
,
sobriety
;
prophaned
their
mouthes
with
light
unfruitfull
speech
,
yet
then
before
parting
of
friends
,
call
for
a
Prayer
.
And
many
are
so
farre
from
remembring
themselves
all
day
,
that
they
cannot
keep
their
eyes
open
while
they
are
a
praying
;
they
are
so
affected
,
as
if
it
would
cast
them
into
an
Ague
to
be
kept
a
while
in
Prayer
.
In
some
places
where
Prayer
is
constantly
used
twice
a
day
,
it
is
commonly
gone
about
with
little
or
no
reverence
at
all
,
some
talking
,
some
trifling
,
some
working
,
some
playing
,
till
the
very
instant
of
Prayer
:
yea
,
till
he
that
prayeth
in
the
name
of
the
rest
be
upon
his
knees
,
and
have
begun
the
Prayer
that
is
offered
up
to
God
in
all
their
names
,
as
though
they
had
their
hearts
at
command
in
a
moment
to
come
before
God
with
that
confidence
,
reverence
,
humility
,
and
fervency
,
that
is
required
in
holy
Prayer
.
This
want
of
watchfulness
is
a
common
evil
,
and
doth
us
great
hurt
.
This
maketh
us
such
poor
Oratours
,
that
when
we
come
to
God
,
we
are
barren
of
praise
and
request
,
because
we
do
not
observe
in
the
day
,
matter
for
this
purpose
;
this
causeth
dulness
and
senslesness
in
Prayer
;
this
maketh
our
Prayers
powerless
and
of
little
fruit
;
this
,
though
we
know
it
not
,
doth
make
us
complain
of
such
mists
,
roving
thoughts
,
indisposition
,
because
we
walk
all
day
long
forgetfull
,
If
one
should
eat
Codlings
,
Goose-berries
,
Pease
,
would
you
wonder
if
at
night
he
were
wrung
in
his
belly
?
Would
you
not
bid
him
mend
his
diet
if
he
meant
to
see
it
otherwise
?
So
when
we
let
our
heart
loose
all
day
,
feed
upon
earthly
vanity
,
and
rush
hastily
into
Gods
presence
,
how
should
they
be
heavenly-minded
on
a
suddain
,
when
bed-time
calleth
on
us
to
Prayer
?
Wherefore
let
us
stirre
up
our selves
to
keep
this
watch
,
that
we
may
see
and
walk
in
the
strength
of
our
Prayers
.
Let
us
have
a
narrow
care
of
our
hearts
at
all
times
,
to
keep
them
in
order
,
that
they
range
nor
after
vanity
;
Let
us
as
time
and
ability
will
permit
,
think
with
our selves
,
who
we
are
,
even
dust
and
ashes
;
before
whom
we
come
,
even
before
the
highest
Majesty
in
Heaven
and
Earth
;
what
we
go
about
,
even
the
greatest
and
weightiest
work
in
the
world
;
what
we
want
,
what
mercies
we
have
received
,
what
Petitions
we
are
to
make
,
with
what
Arguments
they
should
be
pressed
,
&c.
If
one
be
to
make
on
Oration
in
the
Schooles
,
Eccl.
5.12
.
Psal
.
108.1
.
he
will
not
venture
ex
tempore
:
How
much
more
should
we
meditate
on
the
Orations
we
are
to
make
before
the
Lord
!
Q
Is
it
lawfull
to
use
the
voice
in
Prayer
?
A.
There
is
a
good
and
lawfull
use
of
the
voice
,
not
only
in
publick
Prayer
in
the
Congregation
,
and
family-Prayer
with
others
;
but
also
when
we
Pray
by
our selves
alone
.
In
Prayer
with
others
,
specially
in
the
solemn
assembly
of
the
Saints
,
where
the
Minister
is
the
mouth
of
the
people
,
the
use
of
the
voice
is
necessary
for
the
edification
of
the
people
:
because
they
cannot
yeeld
consent
or
profit
themselves
,
unless
they
understand
what
is
prayed
for
.
In
solitary
Prayer
the
voice
and
words
are
lawfull
,
but
not
of
absolute
necessity
;
Not
necessary
;
because
the
lifting
up
of
the
soul
is
the
soul
of
Prayer
,
which
doth
animate
and
give
life
unto
it
.
A
man
may
Pray
fervently
and
speak
never
a
word
:
but
words
are
of
no
worth
if
the
heart
be
absent
.
The
speech
of
the
sanctified
heart
is
sweet
and
pleasant
melody
in
the
eares
of
God
,
though
the
Tongue
keep
silence
:
but
let
the
outward
frame
of
words
be
never
so
smooth
and
well
polished
,
Psal
.
5
2
,
3.
&
16.9
.
&
30.12
.
Psal
.
51.14
,
15
&
71.23
,
24.
Psal
.
119.171
.
Psal
.
54.2
.
Psal
.
3.4
.
&
142.1
.
Psal
.
141.1
.
Psal
.
140.6
.
Psal
.
26.7
.
Psal
.
19.14
.
Psal
.
17.1
.
Isa
.
65.24
.
Zeph
.
3
9.
Hos
.
4.2
.
the
Prayer
is
not
pleasing
if
read
and
uttered
without
understanding
and
intention
of
heart
.
The
voice
then
is
not
necessary
in
solitary
Prayer
,
yet
is
it
lawfull
:
for
we
read
that
David
an
holy
Prophet
,
and
a
man
according
to
Gods
own
mind
,
did
not
content
himself
with
mentall
Prayer
,
but
used
his
tongue
and
voice
.
The
like
may
be
said
of
Nehemiah
,
Hezekiah
,
Daniel
,
and
other
Saints
mentioned
in
Scripture
.
In
the
book
of
God
such
like
passages
are
very
frequent
;
I
cried
unto
the
Lord
with
my
voice
,
with
my
voice
unto
the
Lord
did
I
make
my
supplication
;
Give
eare
unto
my
voice
,
when
I
cry
unto
thee
;
Heare
the
voice
of
my
supplications
;
Let
the
words
of
my
mouth
&c.
be
acceptable
in
thy
sight
;
Give
eare
unto
my
Prayer
that
goeth
not
forth
of
fained
lips
.
Before
they
call
,
I
will
answer
;
and
whiles
they
are
yet
speaking
,
I
will
hear
.
I
will
turn
to
the
people
a
new
language
,
that
they
may
call
upon
the
Name
of
the
Lord
.
By
these
places
the
lawfull
use
of
words
and
voice
in
Prayer
is
clearly
confirmed
.
And
hereof
there
is
great
use
;
for
the
voice
is
a
most
effectuall
meanes
,
both
to
quicken
the
affections
to
inflame
devotion
,
Voce
interdum
nos
ipsos
ad
devotionem
acri●●
excitamus
.
Aug.
Ep.
121.
ad
prov
.
cap
.
9.
Utilis
quoque
est
quoniam
servit
devotioni
jam
excitatae
,
quae
erumpere
solet
&
redundare
in
exiremum
affectum
.
Mat
.
20.39
.
Luk
22.41
.
Psal
.
84.2
.
Expressa
recitatio
incutit
terrorem
diabolis
.
Mol
.
in
Psal
.
54.
vers
.
4.
1
Sam
.
1.13
.
Neh
.
2.4
.
Mat
.
6.6
.
and
to
keep
the
minde
from
wandring
after
by-matters
.
Lastly
,
Christ
the
sonne
of
David
,
though
he
were
not
subject
to
any
such
wandring
of
Mind
,
or
faintness
of
affection
as
we
be
:
Yet
he
used
his
voice
,
even
when
he
prayed
to
God
in
solitariness
.
But
touching
the
use
of
the
voice
in
prayer
,
these
rules
must
be
observed
.
1.
If
the
uttering
of
words
in
solitariness
do
at
any
time
trouble
or
hinder
fervour
and
devotion
,
it
must
be
forborn
;
for
the
use
of
voice
is
to
help
and
further
,
not
to
distract
and
hinder
fervency
.
2.
If
opportunity
of
time
and
convenience
of
place
be
wanting
,
we
must
speak
in
heart
,
as
Hannah
did
,
that
our
voice
be
not
heard
.
3.
When
we
have
greatest
liberty
in
these
things
,
the
voice
is
to
be
moderated
that
it
be
not
heard
of
others
:
for
some
would
brand
it
with
the
note
of
hypocrisie
,
and
others
take
it
as
an
occasion
to
discover
the
secrets
of
our
hearts
,
(
which
we
desire
to
lay
open
to
God
only
)
and
make
a
mock
of
it
to
our
reproach
.
4.
If
we
Pray
with
others
,
and
be
as
their
mouth
to
God
,
the
voice
must
be
distinct
and
audible
that
they
which
joyn
with
us
may
understand
it
and
be
edified
thereby
.
5.
In
the
use
of
the
voice
we
must
look
to
the
heart
,
that
it
go
along
with
it
,
and
be
not
roving
up
and
down
about
other
matters
:
for
the
tongue
bableth
,
if
the
heart
indite
not
.
CHAP.
V.
Rules
to
be
observed
touching
the
Externall
Form
of
words
in
Prayer
.
The
lawfull
use
of
a
set
Form
of
Prayer
in
Publique
or
in
Private
.
Also
of
Reading
Prayer
upon
a
Book
,
or
using
a
stinted
Form
devised
by
Others
.
Question
:
WHat
Rules
are
to
be
observed
touching
the
Externall
Form
of
words
used
in
Prayer
?
A.
1.
Greatest
liberty
may
be
taken
in
secret
and
solitary
Prayer
,
because
we
are
sure
,
that
(
if
there
be
a
beleeving
,
humble
,
and
bleeding
heart
,
with
an
upright
affection
)
God
will
not
upbraid
any
man
for
his
method
,
order
,
words
,
or
utterance
:
but
yet
irreverence
,
and
over-great
familiarity
is
to
be
avoided
.
2.
In
private
Prayer
with
others
we
may
not
take
so
great
liberty
:
but
have
respect
to
the
edification
of
others
,
and
reverence
of
the
Ordinance
.
For
in
this
Light
of
the
Gospel
,
where
there
is
more
knowledge
than
conscience
,
the
youngest
and
simplest
in
a
family
(
unless
they
be
very
babes
and
young
children
indeed
)
will
be
ready
to
cavill
and
stumble
at
it
:
and
it
may
justly
be
feared
,
that
some
Christians
well
affected
,
have
been
somewhat
faulty
and
offensive
in
this
behalf
.
3.
Special
care
must
be
had
in
the
publique
Congregation
,
that
nothing
be
done
but
what
is
decent
,
orderly
,
and
grave
,
suiting
with
the
Majesty
of
Gods
holy
Ordinance
:
because
there
many
eyes
do
see
us
,
and
many
ears
do
hear
us
,
and
indecency
may
breed
great
offence
,
beget
disregard
of
the
pure
worship
of
God
.
Wherefore
in
the
publique
Assemly
especially
,
fit
method
and
decent
phrase
of
speech
is
in
no
sort
to
be
neglected
.
To
place
devotion
in
words
,
is
superstition
;
to
hunt
after
queint
termes
,
is
foolish
vanity
;
to
soare
above
the
reach
and
capacity
of
the
people
,
is
marvellous
unprofitable
:
to
affect
loftiness
and
obscurity
which
the
hearers
cannot
understand
,
is
in
the
speaker
arrogancy
,
to
them
that
hear
fruitless
,
injurious
,
tedious
:
and
on
the
contrary
,
to
neglect
a
comely
,
grave
,
plain
,
significant
and
fitting
manner
of
speech
is
odious
barbarism
.
It
is
good
neither
to
be
over-neat
,
nor
obscure
,
nor
too
much
affected
,
nor
yet
over-homely
:
but
to
use
such
a
mean
as
doth
most
tend
to
the
glory
of
God
and
the
good
of
Gods
people
.
Q.
Is
it
lawfull
to
use
a
set
Form
of
Prayer
in
publique
or
in
private
?
A.
Seeing
the
use
of
words
or
voice
is
not
of
the
essence
of
Prayer
,
no
man
of
understanding
will
deny
that
to
be
an
holy
and
acceptable
Prayer
,
which
proceeds
from
a
sincere
and
upright
heart
,
feeling
its
own
or
others
wants
,
and
craving
supply
of
God
,
whether
the
request
be
put
up
in
the
self-same
or
in
other
words
.
But
seeing
this
is
a
matter
mistaken
by
many
careless
and
secure
persons
,
and
a
question
moved
betwixt
us
and
our
Brethren
of
the
separation
;
it
will
not
be
amiss
to
note
a
few
things
touching
the
thing
it self
,
the
persons
by
whom
,
the
time
when
,
the
place
where
,
and
the
manner
h●w
a
set
form
of
Prayer
may
be
used
.
First
,
The
controversie
is
not
of
this
or
that
prescript
form
of
Prayer
in
particular
,
much
less
of
one
for
substance
of
matter
faulty
and
erroneous
:
but
of
a
prescript
form
in
general
,
Whether
it
be
lawfull
to
use
any
set
form
of
Prayer
,
though
for
matter
never
so
fit
,
sound
and
allowable
,
for
externall
form
most
grave
and
beyond
all
exception
.
Secondly
,
It
is
not
questioned
whether
a
man
may
ask
things
impertinent
;
as
fair
weather
in
time
of
drouth
:
for
it
is
acknowledged
that
the
matter
of
our
Prayers
must
be
according
to
the
Word
of
God
and
the
present
occasions
.
Thirdly
,
A
Prayer
for
matter
and
externall
form
both
holy
and
fit
,
may
be
sinfull
in
the
user
by
accident
;
viz.
when
it
is
repeated
without
understanding
or
intention
of
heart
.
Of
this
there
is
no
question
betwxit
them
and
us
.
Fourthly
,
It
is
granted
that
no
prescript
form
of
Prayer
is
simply
necessary
either
in
publique
or
private
,
for
then
our
Saviour
Christ
by
his
Apostles
would
have
expressly
set
down
such
an
one
for
an
exact
and
unchangeable
rule
to
all
Christians
and
Churches
.
Not
the
necessity
,
but
the
lawfulness
thereof
is
questioned
.
Fifthly
,
It
was
never
held
that
a
man
should
tie
himself
,
or
be
slavishly
tied
to
a
set
form
of
Prayer
,
in
such
sort
as
never
to
offer
up
any
petition
or
thanksgiving
,
but
what
he
meeteth
with
in
his
devised
form
:
for
scarce
any
day
passeth
over
our
heads
,
wherein
there
be
not
divers
new
occasions
,
either
of
rejoycing
or
thanksgiving
,
or
else
of
mourning
and
craving
pardon
,
or
indeed
of
both
.
Such
use
therefore
of
a
stinted
form
is
not
to
be
justified
:
for
we
know
our
requests
must
be
framed
,
our
praises
rendred
,
according
to
the
present
occasion
.
Sixthly
,
It
is
to
be
considered
that
there
be
divers
degrees
and
measures
of
gifts
,
both
natural
(
as
wit
,
memory
,
and
utterance
)
as
also
of
grace
,
(
as
knowledge
,
saith
,
zeal
,
)
given
to
divers
men
.
Besides
there
be
divers
states
and
conditions
of
Christians
;
some
weak
,
some
strong
,
some
novices
,
others
trained
up
and
better
exercised
in
this
holy
duty
;
some
in
greater
freedom
,
others
perplexed
with
manifold
temptations
.
Now
they
that
are
better
gifted
,
either
by
nature
,
or
else
by
grace
and
custom
,
may
use
the
more
liberty
:
others
,
if
they
conscionably
use
a
stinted
form
before
others
,
only
inserting
words
and
clauses
according
to
new
occasions
,
must
not
be
despised
or
condemned
.
Seventhly
,
In
Prayer
alone
we
may
use
more
liberty
both
for
methode
and
words
:
In
publique
or
family-Prayer
that
must
be
done
which
tends
to
edification
.
Now
for
as
much
as
weak
and
tender
Christians
are
not
so
capable
of
that
kind
of
Prayer
which
is
called
conceived
or
extemporall
,
varying
every
time
in
words
and
phrases
,
manner
and
order
,
though
the
matter
and
substance
be
the
same
;
for
their
sakes
it
is
not
inexpedient
to
keep
a
constant
form
both
of
matter
and
words
,
adding
new
clauses
in
confession
,
petition
,
and
thanksgiving
,
according
to
variety
of
occasions
offered
.
Eighthly
,
Alwaies
in
Prayer
,
whether
stinted
or
conceived
,
care
must
be
taken
that
we
ask
not
things
impertinent
,
unfit
;
watchfulness
must
be
used
to
prevent
dulness
,
security
,
customariness
,
slightness
,
and
lip-labour
;
diligence
must
be
had
that
no
sinne
lie
upon
our
souls
,
families
,
or
places
of
abode
unlamented
,
nor
no
mercies
be
unthankfully
passed
over
.
Q.
What
say
you
of
reading
Prayer
upon
a
Book
,
or
using
a
stinted
Form
devised
by
others
?
A.
First
,
A
publique
set
form
of
Prayer
penned
or
printed
,
that
is
sound
and
pertinent
for
substance
of
matter
;
grave
and
simple
for
order
and
manner
;
not
prejudicing
,
abridging
,
or
hindering
by
length
the
preaching
of
the
Word
or
Prayer
fitted
to
special
occasions
,
is
lawfull
to
be
used
in
the
Congregation
,
whether
it
be
read
or
rehearsed
by
memory
.
Secondly
,
If
any
Governour
of
a
Family
be
so
weak
in
knowledge
and
other
graces
of
the
spirit
,
that
he
be
not
able
of
himself
to
offer
up
the
Morning
and
Evening
Sacrifice
in
the
behalf
of
his
Family
,
let
him
(
if
it
be
possible
,
as
labour
and
constancy
will
make
it
possible
and
easie
)
commit
some
wholesome
formes
of
holy
Prayers
to
memory
(
though
they
be
the
shorter
)
that
he
may
not
be
troubled
nor
distracted
with
turning
over
leaves
,
nor
poreing
on
a
Book
:
which
will
be
neither
so
comely
in
the
eyes
of
others
,
nor
so
comfortable
to
himself
.
And
let
him
do
this
constantly
and
with
a
good
spirit
,
and
he
shall
find
by
the
blessing
of
God
,
that
in
a
short
time
,
his
heart
will
be
so
enlarged
,
and
his
mouth
so
opened
,
that
he
shall
be
able
according
to
the
sundry
occasions
that
shall
be
offered
,
both
with
comeliness
and
edification
to
himself
and
others
,
to
insert
such
clauses
and
words
,
as
are
profitable
in
that
behalf
.
And
as
they
who
are
desirous
to
swimme
,
by
a
little
practice
become
so
skilfull
,
that
they
have
no
need
of
any
Corkes
,
Bladders
,
or
Bul-rushes
,
but
lay
them
aside
as
burdensome
and
hinderances
:
so
they
that
be
desirous
to
pray
in
the
spirit
,
by
use
and
practice
,
shall
through
the
blessing
of
God
become
so
skilfull
,
that
they
shall
have
no
need
of
any
penned
or
printed
Prayers
;
but
rather
lay
them
aside
as
things
they
need
not
.
Thirdly
,
If
any
new
born
babe
be
not
able
to
go
without
this
help
,
let
him
not
rest
in
this
estate
,
but
labour
and
learn
to
pray
according
to
his
private
necessities
and
occasions
which
vary
daily
,
and
be
so
many
and
divers
,
that
no
one
mans
condition
in
the
world
is
in
all
things
like
unto
anothers
:
otherwise
,
if
he
stand
upon
his
stinted
form
,
he
shall
deprive
his
soul
of
much
peace
and
comfort
,
and
never
come
to
the
knowledge
,
sight
and
consolation
of
innumerable
things
for
which
he
is
to
pray
and
give
thanks
.
To
conclude
then
,
penned
or
printed
Prayers
have
their
use
,
and
may
be
commended
to
them
,
that
by
reason
of
weakness
in
grace
and
natural
gifts
,
as
knowledge
,
memory
,
wit
,
utterance
;
inexperience
,
heaviness
of
spi●it
,
are
not
able
to
do
any
thing
without
these
helps
;
not
that
they
should
stay
in
the
use
of
them
,
but
be
led
forward
thereby
to
do
it
of
themselves
with
more
comfort
and
to
greater
edification
.
For
out
of
them
,
by
paines
and
labour
a
Christian
may
furnish
himself
with
variety
of
matter
,
fit
words
,
good
method
;
which
being
rightly
applied
to
particular
occasions
,
do
not
a
little
quicken
and
revive
and
enlarge
the
heart
.
Fourthly
,
A
penned
or
printed
Prayer
(
so
called
,
because
the
matter
is
delivered
in
form
of
petition
or
thanksgiving
tendered
to
God
)
is
not
properly
a
Prayer
as
it
is
penned
or
printed
,
but
as
it
is
rehearsed
as
a
Prayer
with
understanding
,
humility
,
confidence
,
love
,
&c.
Q
How
may
it
be
proved
that
any
use
of
read
Prayer
is
lawfull
,
publique
or
private
,
in
the
Congregation
,
Family
or
Closet
?
Psal
.
25.1
,
2.
Mar.
11.24
,
25
Joh
.
14.19
.
Heb
.
11.4
.
Jam
.
5.15
.
Psal
.
45.18
.
1
Tim
.
1.
●
.
A.
1.
That
form
of
Prayer
is
just
and
lawfull
,
wherein
all
things
necessarily
required
in
the
Word
of
God
,
or
essentiall
to
Prayer
may
be
observed
.
But
all
things
necessarily
required
in
the
Word
of
God
,
or
essentiall
to
Prayer
may
be
observed
in
a
set
form
read
or
rehearsed
.
In
holy
Prayer
to
God
,
what
is
required
more
then
this
,
that
the
matter
be
approved
and
fit
,
the
manner
holy
,
reverent
,
fervent
and
faithfull
?
And
may
not
a
Prayer
holy
and
meet
for
matter
,
〈◇〉
read
with
knowledge
,
feeling
,
earnestness
of
desire
,
holiness
of
affection
,
and
faith
in
Gods
Promises
?
In
reading
the
Scriptures
the
eye
doth
lead
the
heart
;
yet
may
they
be
read
with
judgment
,
reverence
,
meekness
,
and
joy
:
Why
may
not
the
same
or
like
affections
be
moved
in
reading
Prayer
?
What
necessity
that
the
heart
and
eye
should
be
at
variance
in
this
,
when
they
may
be
conjoyned
in
the
other
?
Asaph
and
his
Brethren
could
praise
God
in
a
form
of
words
set
down
by
the
Prophet
David
:
1
Chro
.
16.8
.
1
Sam
.
2.1
,
2.
Jon
.
2.1
,
2.
And
if
a
prescript
form
of
words
may
be
allowed
in
thanksgiving
which
is
one
part
of
Prayer
,
it
cannot
be
condemned
in
petition
.
The
matter
of
our
requests
must
fit
the
occasion
;
so
must
the
matter
of
thanks
and
praise
:
we
must
pray
with
the
spirit
,
and
we
must
praise
with
the
heart
.
The
spirit
of
grace
teacheth
us
to
pray
:
and
the
same
spirit
moveth
us
to
return
praise
for
benefits
received
.
1
Cor
.
14.15
.
2
Chro
.
6.41
,
42.
Psal
.
132.9
.
2
Chro
.
20
,
21
,
2.
Ez●a
3.10
,
11.
2
Chro
.
29.30
.
1
Cor
.
14.15
.
Eph.
5.19
.
Col.
3
16.
In
the
Dedication
of
the
Temple
,
Solomon
used
the
very
words
of
the
Psalm
,
which
David
vowed
to
use
at
the
bringing
in
of
the
Ark
into
his
house
.
Jehoshaphat
in
that
execellent
thanksgiving
which
he
made
,
appointed
the
Priests
and
Levites
to
recite
a
prescript
form
of
words
:
So
did
Zerubbabel
and
Jehoshua
.
Our
opposites
themselves
grant
it
lawfull
to
sing
Psalms
,
in
which
the
form
of
words
is
stinted
and
prescribed
;
and
yet
we
must
sing
with
the
spirit
,
and
with
understanding
,
with
feeling
and
joy
of
heart
.
The
differences
which
some
put
betwixt
praising
God
with
a
Psalm
,
and
calling
upon
God
in
Prayer
,
are
little
to
the
purpose
:
do
not
at
all
weaken
the
force
of
this
Argument
.
For
thus
we
reason
;
In
singing
Psalms
penned
by
the
Prophet
David
,
or
any
other
holy
man
,
the
eye
doth
lead
the
heart
,
no
less
than
it
doth
in
reading
a
stinted
form
of
Prayer
;
and
yet
they
may
be
sung
after
an
holy
manner
with
grace
in
the
heart
.
Therefore
a
stinted
form
of
Prayer
may
be
read
or
said
without
Book
with
that
affection
of
heart
which
God
requires
in
Prayer
.
Let
them
disagree
in
other
things
,
herein
they
are
like
.
This
reason
may
be
drawn
into
another
form
thus
:
Whatsoever
hath
the
true
matter
and
form
of
Prayer
,
that
is
truly
and
properly
a
Prayer
,
and
may
lawfully
be
used
as
a
Prayer
.
But
a
prescript
form
of
Prayer
,
sound
and
fit
for
matter
,
grave
for
the
manner
of
penning
,
said
as
a
Prayer
with
knowledge
,
faith
,
reverence
,
and
fervency
of
affection
,
hath
the
true
matter
and
form
of
Prayer
.
For
the
matter
of
our
Prayers
is
those
common
blessings
and
special
good
things
,
which
according
to
the
will
and
pleasure
of
God
,
we
are
to
beg
of
him
for
our selves
and
others
.
The
true
form
of
Prayer
(
understand
Prayer
uttered
with
the
voice
)
is
that
outward
disposition
and
frame
of
words
,
and
the
inward
elevation
or
lifting
up
of
the
heart
to
God
by
the
Holy
Ghost
.
Will
any
man
object
,
that
all
these
things
cannot
be
observed
in
a
stinted
form
of
Prayer
?
Common
experience
will
confute
him
.
Who
knoweth
not
the
matter
of
many
prescript
formes
of
Prayer
to
be
good
and
necessary
for
all
men
?
All
our
wants
and
particular
occasions
are
not
mentioned
or
laid
open
in
the
Prayers
,
which
are
conceived
by
the
Minister
or
Governour
o
●he
Family
,
and
yet
no
man
judgeth
them
unlawfull
,
though
they
be
imperfect
.
It
is
not
prejudiciall
then
to
the
lawfull
use
of
a
prescript
form
,
that
many
particulars
which
we
stand
in
need
of
,
are
not
therein
mentioned
.
Can
it
not
be
read
or
uttered
with
a
right
disposition
of
heart
?
How
then
can
we
sing
with
joy
,
or
praise
God
with
cheerfulness
in
a
stinted
or
set
form
of
words
?
Is
it
not
easier
to
cry
for
what
we
need
with
feeling
,
than
to
return
praise
with
love
and
joyfulness
for
what
we
have
received
?
He
that
will
confess
it
possible
to
give
thanks
aright
in
a
set
form
of
words
devised
by
others
or
invented
of
himself
,
cannot
deny
the
same
in
request
with
any
shew
of
truth
or
colour
of
reason
.
2.
There
are
certain
common
blessings
which
we
and
others
daily
stand
in
need
of
,
and
for
which
we
are
continually
to
give
thanks
;
and
these
it
is
lawfull
to
ask
daily
in
a
set
form
of
words
,
or
for
them
to
give
thanks
.
Thus
we
may
pray
every
day
for
the
encrease
of
faith
,
patience
,
meekness
,
love
,
&c.
and
the
continuance
of
those
outward
blessings
which
we
enjoy
.
For
it
is
not
the
repetition
of
the
same
words
in
Prayer
every
day
that
displeaseth
the
Lord
:
but
the
ignorant
,
rash
,
cold
,
customary
,
superstitious
and
irreverent
pouring
forth
of
words
before
him
.
Variety
of
phrase
doth
not
delight
his
Majesty
:
nor
will
he
reject
the
desires
of
an
humble
and
contrite
heart
,
Mat
.
26.42
,
44.
Mar.
14.39
.
Rom
.
1.7
.
1
Cor
.
1.4
.
2
Cor
.
1
2.
Gal
.
1.3
.
Eph.
1.2
.
Col.
1.2
.
1
Thes
.
1.1
.
2
Thes
.
1.2
.
Rom
.
16.23
.
1
Cor
.
16.23
.
Phil
.
4.23
.
1
Thes
.
5.28
.
2
Thes
.
3.18
.
Isa
59.21
.
Rom
.
8.26
.
because
they
are
tendred
often
in
one
and
the
same
words
.
Paul
writing
at
severall
times
upon
divers
occasions
unto
divers
people
,
yet
used
the
same
form
of
Prayer
,
and
the
same
words
in
his
Salutations
and
Valedictions
.
The
reason
in
brief
is
this
,
It
is
lawfull
to
ask
common
blessings
of
God
daily
in
a
set
form
of
words
:
therefore
it
is
not
unlawfull
to
use
a
set
form
of
Prayer
.
And
if
to
pronounce
it
be
lawfull
,
then
to
read
it
also
:
for
reading
in
it self
is
not
impure
.
As
pronouncing
cannot
make
an
evil
matter
good
,
no
more
can
reading
make
a
good
matter
evil
;
pronouncing
and
reading
being
adjuncts
of
Prayer
both
indifferent
.
3.
The
spirit
of
grace
inableth
us
to
pray
,
and
maketh
requests
for
us
:
but
it
worketh
by
means
:
It
instructeth
us
what
to
ask
,
not
in
what
phrase
of
speech
;
it
stirreth
up
in
us
holy
desires
,
but
gives
not
ability
without
help
,
suddainly
to
express
and
lay
open
our
hearts
in
fit
method
and
words
significant
.
As
the
spirit
doth
perswade
and
assure
the
heart
that
the
Scripture
is
the
Word
of
God
,
not
witnessing
of
the
Letters
,
Syllables
and
words
,
but
of
the
matter
and
saving
Truth
therein
contained
:
So
the
spirit
instructeth
us
to
pray
by
opening
our
eyes
to
see
our
misery
,
and
enflaming
our
hearts
with
longing
desire
of
mercy
and
relief
:
but
ability
to
utter
and
express
these
our
desires
in
decent
phrase
of
speech
it
doth
not
ever
give
.
Ability
of
speech
is
a
common
gift
of
the
spirit
,
which
is
bestowed
upon
good
and
bad
,
wherein
graceless
persons
are
many
times
preferred
before
the
most
sincere
and
upright
.
Again
,
the
Spirit
acquainteth
us
with
our
particular
miseries
,
and
the
good
things
that
we
are
to
crave
,
by
the
exercise
of
means
,
whereby
we
come
to
the
more
full
and
distinct
understanding
of
both
these
.
These
things
considered
,
I
suppose
all
men
will
grant
without
contradiction
:
First
,
That
it
is
lawfull
for
a
man
beforehand
to
meditate
upon
his
particular
wants
,
and
the
necessities
of
others
,
that
he
may
more
fully
understand
,
and
more
sensibly
be
affected
with
them
.
Secondly
,
The
better
to
stirre
up
confidence
and
affection
,
and
to
furnish
himself
with
words
and
matter
,
it
is
not
unlawfull
nor
unprofitable
to
read
the
Prayers
of
the
godly
registred
in
holy
Writ
,
or
in
other
godly
Books
,
to
observe
the
matter
of
their
,
Prayers
,
their
ferventness
in
praying
,
and
the
Arguments
wherewith
they
contended
and
pressed
to
be
heard
.
Thirdly
,
After
that
by
reading
and
meditation
a
Christian
hath
collected
matter
for
Prayer
,
he
may
study
to
digest
it
into
due
order
,
and
to
express
his
requests
in
fit
and
comely
words
;
and
the
same
so
conceived
he
may
utter
as
a
Prayer
according
as
occasion
shall
offer
it self
.
The
reason
may
be
thus
contracted
:
If
the
Spirit
of
God
doth
work
by
means
,
and
stirre
up
good
desires
,
but
gives
not
ability
to
express
them
in
comely
and
significant
words
;
then
it
is
lawfull
for
us
to
use
all
godly
means
to
quicken
the
graces
of
God
in
us
,
and
to
premeditate
in
what
manner
we
might
utter
our
Prayers
,
as
might
best
serve
for
our
own
comfort
,
and
the
edification
of
others
.
And
if
the
use
of
a
premeditated
form
of
words
in
Prayer
do
not
stint
the
spirit
,
a
set
form
of
Prayer
cannot
be
injurious
to
the
spirit
.
Grant
the
one
,
and
the
other
will
follow
.
4.
When
the
matter
and
substance
of
Prayer
is
allowable
and
fit
in
respect
of
our
occasions
and
the
necessities
of
the
Church
;
when
the
order
of
words
and
phrase
of
speech
,
in
which
that
matter
is
expressed
,
is
grave
,
plain
,
and
simple
,
we
desire
to
know
why
it
should
be
a
sinne
to
pronounce
or
use
that
form
as
a
Prayer
?
Is
it
for
that
it
is
read
or
pronounced
;
or
because
a
man
cannot
lift
up
his
heart
in
faith
unto
God
,
when
he
uttereth
his
requests
in
a
stinted
form
?
To
assign
the
former
,
is
superstition
;
to
pretend
the
later
,
is
to
offend
against
common
experience
.
A
reason
then
cannot
be
given
,
why
it
should
be
unlawfull
to
pray
after
that
manner
.
It
will
be
objected
,
that
stinted
Prayer
is
in
or
Gods
Ordinance
.
The
answer
is
,
That
Prayer
is
the
Ordinance
of
God
,
but
whether
our
Prayer
be
only
conceived
in
heart
,
or
uttered
by
words
;
whether
in
our
own
,
or
others
words
;
whether
by
pronouncing
or
reading
,
that
is
not
appointed
.
God
requires
that
we
should
lift
up
our
hearts
unto
him
,
and
ask
in
the
name
of
Christ
whatsoever
we
stand
in
need
of
,
and
is
agreeable
to
his
will
:
but
when
spake
he
one
word
of
praying
within
Book
or
without
,
in
this
or
that
form
of
words
?
Can
that
be
sinne
,
which
he
never
forbade
?
Can
that
be
unapproved
worship
which
is
conformable
to
the
will
of
God
?
5.
This
Reason
draws
on
another
,
1
Joh
.
3.4
.
Gal
.
3.10
.
When
another
prayeth
that
is
a
a
set
form
to
him
that
hears
:
for
though
his
spirit
be
more
enlarged
,
he
is
bound
to
keep
his
mind
intent
upon
the
things
prayed
for
by
the
other
.
Though
he
be
limited
for
a
time
,
at
other
times
he
is
at
liberty
to
pray
as
freely
as
he
can
.
The
largeness
of
the
heart
stands
not
so
much
in
the
multitude
and
variety
of
expressions
,
as
in
the
extent
of
affection
.
Numb
.
6
.
2●
,
23.
Psal
.
22.1
.
&
102.1
.
Hos
.
14.2
,
3.
Joel
2.
●7
.
Deut
.
26.5
,
6
,
7
,
8
,
9
,
10.
Psal
.
92.1
.
Ezr.
3.10
.
Rev.
15.3
.
2
Chro
.
29.30
.
Isa
.
12.1
.
See
Ainsworth
in
Num
.
6.22
,
23.
Bell
.
de
paen
.
lib
.
1.
cap
.
15.
Maldonat
.
in
Mat
.
28.19
.
Piscat
.
ibid
.
which
is
this
:
That
which
is
the
breach
of
no
Commandement
,
which
is
no
where
disallowed
in
the
Word
of
God
,
either
in
express
words
or
by
necessary
consequence
,
that
is
no
sinne
.
For
sinne
is
the
transgression
of
the
Law
;
and
where
there
is
no
law
,
there
can
be
no
sinne
.
But
the
use
of
a
prescript
or
stinted
form
of
Prayer
,
is
the
breach
of
no
Commandement
,
is
no
where
disallowed
in
the
Word
of
God
.
Our
Brethren
of
the
separation
tell
us
;
It
is
a
trensgression
of
the
second
Commandement
,
and
a
quenching
of
the
spirit
.
But
seeing
the
scope
of
the
second
Commandement
is
to
teach
the
true
and
pure
worship
of
God
,
how
can
a
Prayer
for
matter
and
form
,
lawfull
and
pure
,
uttered
and
read
with
knowledge
and
intention
of
heart
,
be
a
breach
of
that
holy
Precept
?
The
exposition
of
the
Commandements
is
to
be
found
in
the
Prophets
and
Apostles
.
First
,
Doth
the
Lord
by
his
Prophets
or
Apostles
in
any
place
restrain
us
to
the
use
of
conceived
Prayer
?
As
for
the
other
,
that
quencheth
the
spirit
,
which
is
as
water
to
allay
,
cool
,
or
extinguish
the
heat
of
this
holy
fire
:
But
by
what
reason
or
Scripture
can
this
imputation
be
cast
upon
the
use
of
a
set
form
of
Prayer
?
Secondly
,
Reading
godly
Books
is
profitable
to
stirre
up
and
revive
the
graces
of
Gods
spirit
in
us
:
Were
it
not
a
wonder
if
reading
a
godly
Prayer
should
produce
the
contrary
effect
?
Mr
Smith
cast
reading
of
the
Scriptures
out
of
the
Assemly
:
because
in
his
opinion
it
quenched
the
spirit
.
Our
Brethren
are
not
gone
so
farre
;
but
it
is
good
for
them
to
consider
,
how
they
can
condemn
the
reading
or
uttering
of
a
godly
Prayer
,
both
in
publique
and
private
,
as
that
which
quencheth
the
spirit
;
and
not
condemn
withall
the
reading
of
godly
Books
,
and
studying
for
Sermons
?
But
of
this
hereafter
.
6.
Set
forms
of
Catechism
are
no
more
commanded
of
God
,
then
set
forms
of
Prayer
:
Christ
our
Saviour
,
the
Prophets
and
Apostles
have
no
more
appointed
the
one
then
the
other
.
Therefore
if
a
set
form
of
Prayer
is
to
be
disallowed
,
a
prescript
form
of
Catechism
must
of
necessity
be
condemned
.
But
how
absurd
it
is
to
censure
the
use
of
a
prescript
form
of
Catechism
,
he
is
starke
blind
that
seeth
not
.
The
necessity
antiquity
,
and
excellency
of
catechizing
is
known
to
them
,
that
know
any
thing
touching
the
building
and
governing
the
house
of
God
:
the
use
and
profit
of
a
set
form
of
Catechisme
is
by
experience
manifest
to
them
,
who
have
laboured
to
lay
the
foundation
of
Christian
Religion
,
and
train
up
their
people
in
sound
knowledge
.
Mr
Robinson
himself
acknowledgeth
thus
much
in
his
additions
to
Mr
Perkins
his
six
Principles
,
howsoever
they
judged
of
stinted
Catechismes
in
former
times
.
7.
In
the
Scriptures
we
find
prescript
formes
of
blessing
,
petition
and
thanksgiving
,
ordinary
and
extraordinary
,
appointed
of
the
Lord
.
We
say
not
that
the
Priests
in
blessing
,
or
the
Sanits
in
praying
were
necessarily
bound
to
those
very
words
and
syllables
:
but
they
might
use
them
lawfully
and
without
sin
,
as
we
do
warrantably
retain
the
form
of
Baptism
prescribed
by
our
Saviour
Christ
,
though
we
be
not
tied
by
an
absolute
necessity
to
rehearse
the
same
words
,
in
that
very
order
and
so
many
syllables
.
The
argument
from
those
places
is
this
;
If
it
be
lawfull
to
use
a
prescript
form
of
Blessing
,
Prayer
,
Thanksgiving
and
Baptizing
,
set
down
in
the
word
of
God
,
then
all
prescript
forms
of
Prayer
are
not
to
be
condemned
.
What
answer
do
our
brethren
returne
to
this
argument
?
They
tell
us
,
the
Priests
and
Saints
of
God
were
not
bound
to
use
those
very
words
set
down
,
and
none
other
or
otherwise
.
Nor
do
we
plead
against
them
herein
(
though
Mr
Ainsworth
in
his
Annotations
upon
Numbers
out
of
the
Jewish
Rabbins
,
seems
to
deny
this
liberty
)
it
sufficeth
that
these
forms
of
blessing
and
Prayer
might
lawfully
be
used
as
a
blessing
and
Prayer
,
though
in
conscience
they
were
not
tied
necessarily
to
the
use
of
them
.
The
lawfull
,
not
the
necessary
use
of
a
prescript
form
of
Prayer
,
is
now
in
question
,
and
that
is
proved
by
the
places
above
recited
.
2
Chro
.
5.13
.
with
Psal
.
136.1
.
For
if
the
Saints
in
former
times
might
pray
in
a
stinted
form
of
words
,
indited
by
others
or
invented
by
themselves
,
as
we
find
they
might
and
did
;
Jer
.
33.11
.
with
Ezr.
3.10
,
11.
we
also
at
this
day
may
do
the
same
.
But
they
answer
further
;
It
followes
not
that
a
prescript
form
of
Prayer
invented
by
men
is
lawfull
,
because
a
form
prescribed
of
God
is
good
and
to
be
allowed
.
A
meer
shift
of
no
force
at
all
.
For
the
question
is
not
of
this
or
that
form
in
particular
,
but
of
a
prescript
form
in
it self
considered
.
The
Lords
Prayer
was
indited
or
prescribed
by
Christ
himself
;
and
yet
they
deny
the
use
of
it
as
a
Prayer
.
And
most
of
their
reasons
do
conclude
against
the
use
of
every
prescript
form
of
Prayer
,
as
well
as
any
one
.
Thus
they
dispute
;
If
a
set
form
of
Prayer
be
lawfull
,
then
a
man
may
carry
his
Prayers
in
his
pocket
,
buy
them
at
a
Book-binders
shop
,
&c.
Doth
not
this
reasoning
disallow
all
penned
and
printed
forms
,
as
well
as
one
?
But
if
it
shall
please
them
to
hear
with
patience
,
the
consequence
of
that
Argument
which
they
make
for
us
,
may
easily
be
justified
from
their
own
grounds
.
For
they
teach
that
God
hath
not
appointed
in
his
Word
any
prescript
form
,
which
upon
necessity
we
are
tied
to
use
at
any
time
;
That
the
matter
of
our
Prayers
is
divers
according
to
the
severall
occasions
which
happen
and
fall
out
:
That
the
inward
form
is
the
elevation
of
the
soul
to
God
in
humility
,
love
,
fear
,
and
confidence
.
From
which
premisses
it
will
necessarily
follow
,
that
if
one
form
of
Prayer
may
be
used
lawfully
,
another
fit
for
matter
,
and
grave
for
order
and
phrase
of
speech
,
may
be
used
also
:
for
none
is
absolutely
commanded
,
and
all
things
essentially
required
in
Prayer
,
may
be
observed
in
one
no
less
then
in
another
.
Nay
,
if
what
they
teach
of
stinted
Prayer
may
pass
for
truth
,
sc
:
that
it
cannot
be
uttered
by
the
direction
of
the
spirit
,
that
is
a
lip-labour
,
&c.
then
it
is
more
lawfull
to
use
a
set
form
devised
by
men
,
than
that
which
is
indited
by
the
Holy
Ghost
:
seeing
the
more
holy
the
thing
is
,
the
greater
sin
is
the
abuse
of
it
;
Exo
.
20.7
.
Numb
.
4.15
.
and
it
is
more
hainous
to
pollute
the
words
of
the
Holy
Ghost
,
than
the
words
of
sinfull
men
.
8.
As
in
the
ministry
of
the
Word
,
the
corruption
of
mans
heart
,
and
the
hainousness
of
sin
,
may
more
lively
and
fully
be
discovered
to
the
conscience
for
humiliation
,
then
a
man
of
himself
is
able
to
set
it
forth
:
so
in
Prayer
penned
by
a
godly
and
well-experienced
Christian
,
the
case
of
a
distressed
soul
may
be
more
pithily
and
amply
deciphered
and
anatomised
,
then
he
of
himself
can
lay
it
open
.
And
in
such
a
case
to
deny
him
this
lawfull
help
,
is
to
take
a
crutch
from
the
lame
,
bread
from
the
hungry
.
In
the
very
act
of
Prayer
it
is
lawfull
to
use
outward
helps
,
whereby
we
may
be
inabled
to
pray
better
:
and
is
it
not
lawfull
for
a
perplexed
heart
burdened
with
sinne
,
and
overwhelmed
with
bitter
anguish
,
to
use
the
help
of
a
Book
,
that
he
might
the
better
unfold
and
lay
open
his
misery
into
the
bosome
of
his
heavenly
Father
?
Sure
he
hath
not
felt
those
agonies
and
depths
of
sorrows
which
oppress
many
,
that
is
so
cruell
and
hard-hearted
towards
the
afflicted
,
as
to
deny
them
this
means
of
comfort
.
The
Holy
Ghost
by
his
Prophet
doth
prescribe
a
form
of
Prayer
for
the
afflicted
,
that
they
might
learn
to
pour
out
their
souls
before
the
Throne
of
Grace
;
Psal
.
102.1
.
Vise
Vatabl
.
in
Psal
.
102.
Calvin
.
ibid
.
as
the
Title
of
the
102
Psalm
doth
shew
,
which
runneth
thus
:
A
Prayer
of
or
for
the
afflicted
when
he
is
in
distress
.
The
ample
and
particular
laying
open
of
our
necessities
doth
ease
the
heart
and
move
affections
,
and
when
this
may
be
done
better
by
the
help
of
a
Book
than
of
our selves
,
is
it
not
senseless
to
accuse
the
use
thereof
as
a
lip-labour
and
quenching
of
the
spirit
?
It
is
the
spirit
indeed
that
doth
help
us
in
our
infirmities
:
but
we
must
use
means
to
stirre
up
the
graces
of
the
spirit
in
us
.
He
stinteth
not
the
spirit
who
labours
to
blow
the
coales
of
grace
,
and
useth
all
lawfull
helps
at
hand
,
in
most
full
,
free
,
and
particular
manner
to
disburden
his
heart
before
God
.
He
doth
not
substitute
his
Christian
friend
in
place
of
the
Word
and
Spirit
,
who
not
able
to
lift
up
his
own
soul
to
God
by
reason
of
straightness
of
heart
and
grievous
pressure
,
doth
crave
his
help
and
assistance
in
Prayer
:
And
may
not
a
good
Book
supply
the
defect
of
a
Christian
companion
?
When
we
are
dull
and
out
of
order
,
we
may
joyn
with
others
in
Prayer
for
our
relief
and
quickning
;
Why
then
should
it
be
intolerable
to
make
this
use
of
a
godly
Book
.
9.
The
Jews
before
the
coming
of
Christ
had
a
prescript
form
of
Prayer
and
Thanksgiving
in
the
celeberation
of
the
Passeover
:
and
that
which
they
used
,
was
(
as
it
is
very
probable
)
approved
by
our
Saviour
himself
.
For
the
Evangelist
saying
,
Mat
.
26.30
.
See
Paulus
Burgens
.
in
Psal
.
112.
Jos
.
Scalig
.
de
Em.
temp
.
lib
.
6.
Beza
annot
.
in
Mat
.
26.20
.
Drus
.
Praet
.
lib
.
1.
in
Mat
.
26.30
.
Ainsworth
in
Exo
.
12.8
.
Maldonat
.
in
Mat
.
26.30
.
Act.
15.22
,
28.
1
Cor
.
11.16
.
&
14.13
.
Isa
.
29.13
.
Merc
.
in
Gen.
cap
.
6.8
.
&
cap
.
1.6
.
&
cap
.
50.26
.
Sixt
.
Senens
.
Biblioth
.
lib
.
3.
meth
.
4.
Rainold
.
de
Idololat
.
admonit
.
ad
lect
.
Ainsw
.
in
Gen.
6.9
.
after
they
had
sung
a
Psalm
,
they
went
forth
to
the
Mount
of
Olives
,
doth
seem
to
allude
to
their
custom
of
finishing
the
Passeover
with
certain
Psalms
,
which
the
Jews
call
the
great
Halleluja
,
beginning
at
the
113
and
continuing
to
the
end
of
the
118.
Howsoever
Hymnes
and
Psalms
are
such
kinds
of
Prayer
as
are
not
wont
to
be
conceived
upon
a
suddain
;
but
are
framed
by
meditation
before
hand
,
or
else
by
propheticall
illumination
are
inspired
,
as
at
that
time
it
appeareth
they
were
when
God
by
extraordinary
gifts
of
the
Spirits
,
inabled
men
to
all
parts
of
service
necessary
for
the
edifying
of
his
Church
.
10.
All
reformed
Churches
at
this
day
do
not
only
tollerate
,
but
approve
a
set
form
of
Prayer
.
I
know
not
of
what
weight
this
reason
is
with
our
Brethren
of
the
separation
;
but
sure
it
hath
been
of
great
force
with
the
godly
in
former
times
,
otherwise
the
Apostles
would
never
have
alledged
the
practice
and
consent
of
Churches
,
to
confirm
the
faithfull
and
stop
the
mouthes
of
the
contentious
.
Q.
Book-Prayer
is
an
invention
of
men
:
therefore
unlawfull
.
A.
By
this
Argument
all
set
forms
of
Catechismes
,
studied
Sermons
,
Interpretations
of
Scripture
,
and
conceived
Prayer
it self
may
be
disallowed
.
Reading
the
Scripture
is
Gods
Ordinance
:
but
the
partition
of
the
Law
into
53
or
54
greater
Sections
is
the
device
of
man
.
Preaching
is
commanded
of
God
,
so
is
the
Interpretation
of
the
Scripture
:
but
the
phrase
and
method
of
Sermons
and
Interpretations
is
of
men
.
The
matter
of
Scripture
is
the
immediate
truth
of
God
:
but
the
words
and
phrases
,
which
are
as
a
vessel
to
convey
this
light
unto
us
(
I
speak
of
Translations
,
not
of
the
Original
Text
,
)
are
humane
,
not
of
God
by
immediate
inspiration
.
God
commands
us
to
call
upon
him
both
in
publique
and
in
private
:
but
the
words
wherein
we
express
our
desires
are
our
own
,
both
in
conceived
and
stinted
Prayer
.
These
two
kinds
of
Prayer
agree
in
their
Author
,
Matter
,
Form
,
Object
,
end
and
common
nature
:
and
the
one
is
no
more
a
strange
worship
or
invention
of
men
than
the
other
.
We
find
direction
in
the
Word
of
God
,
To
whom
,
for
what
,
with
what
heart
and
affections
we
ought
to
pray
:
but
in
what
method
or
frame
of
speech
we
must
be
Petitioners
,
we
find
nothing
prescribed
in
particular
,
nor
do
we
judg
any
thing
to
be
necessary
,
more
then
that
order
,
fitness
,
decency
and
edification
be
regarded
.
CHAP.
VI
.
Prayer
is
to
be
made
in
a
Language
that
we
our selves
understand
,
and
those
that
joyn
with
us
.
How
we
are
to
address
our selves
unto
God
,
and
whether
to
begin
our
Prayers
with
Petition
or
Thanksgiving
.
Question
:
IN
what
Language
must
our
Prayers
be
offered
unto
God
?
A.
In
a
known
Language
that
we
understand
:
for
if
we
joyn
with
others
an
unknown
Language
profiteth
not
:
If
we
pray
alone
,
what
is
more
ridiculous
than
to
speak
words
which
we
understand
not
.
Seeing
the
Scripture
requireth
,
that
all
that
is
within
man
should
praise
the
Lord
:
Psal
.
103.1
.
It
followeth
that
as
he
committeth
sacriledge
,
that
withdraweth
and
stealeth
away
his
affection
from
the
exercise
of
Prayer
,
so
doth
he
also
,
which
hath
not
his
understanding
attending
upon
his
Prayer
.
And
so
much
the
more
the
latter
then
the
former
,
as
the
understanding
may
be
perfect
and
full
in
a
sort
without
the
affection
and
devotion
,
whereas
the
affection
roveth
and
wandereth
uncertainly
,
when
it
hath
not
the
light
of
understanding
carried
before
it
.
Again
,
when
God
speaketh
unto
us
,
all
the
powers
of
our
soul
(
both
in
understanding
and
affection
,
)
ought
to
stand
up
,
to
receive
that
which
is
spoken
:
and
so
when
we
speak
unto
him
,
there
is
no
faculty
of
the
soul
,
which
may
withdraw
it self
from
the
attendance
upon
the
service
and
gift
that
we
present
unto
him
.
Deut
.
6.9
.
Mat
.
22
.
3●
.
And
therefore
the
Law
in
the
whole
worship
of
God
,
requireth
it
be
done
,
with
all
the
heart
,
with
all
the
soul
,
with
all
the
understanding
.
Against
common
Prayers
in
an
unknown
tongue
,
the
Apostle
reasoneth
thus
:
All
Prayers
to
which
the
hearers
cannot
say
,
Amen
,
1
Cor
.
14.16
.
ought
to
be
chased
out
of
the
Church
:
which
general
reason
wipeth
away
all
private
Prayers
,
wherein
a
man
knoweth
not
what
he
saith
.
For
thereof
it
followeth
,
that
not
being
able
to
understand
what
he
saith
,
he
is
not
able
to
say
Amen
to
his
own
Prayers
.
In
like
manner
it
may
be
said
of
him
that
prayeth
in
an
unknown
tongue
,
that
he
heareth
not
himself
,
that
he
is
barbarous
unto
himself
,
speaketh
in
the
ayr
,
not
understanding
himself
,
is
more
than
childish
,
not
only
not
understanding
what
others
say
,
but
not
what
he
himself
saith
:
hath
the
marke
of
Gods
wrath
upon
him
,
in
that
in
things
belonging
to
his
salvation
,
he
heareth
a
Language
which
he
understandeth
not
.
This
may
suffice
to
shew
,
that
Prayer
must
be
uttered
in
a
known
Language
:
the
speciall
reasons
of
this
Point
will
come
to
be
considered
in
the
severall
Kinds
and
Parts
of
Prayer
.
Q.
If
I
pray
with
the
tongue
,
my
spirit
,
that
is
,
my
affection
prayeth
well
,
Cor
.
14.14
.
but
my
understanding
is
without
fruit
.
A.
It
is
absurd
to
imagine
the
gift
of
tongues
to
be
severed
from
his
understanding
,
that
by
the
gift
of
the
Spirit
did
speak
them
.
Was
that
gift
(
to
the
zealous
pursuit
whereof
the
Holy
Ghost
exhorteth
)
a
rapping
out
of
words
without
understanding
?
Is
this
the
great
bountifulness
and
largess
of
Christ
towards
his
(
so
highly
commended
of
the
Prophet
)
to
inable
them
like
a
Popingay
to
prattle
,
or
like
Balaams
Asse
to
tumble
out
words
without
any
knowledge
?
Finally
,
where
ever
was
it
read
(
either
in
prophane
or
holy
Writer
)
that
man
should
be
said
to
have
the
gift
of
that
tongue
,
the
syllables
whereof
his
mouth
can
speak
,
when
his
mind
knoweth
no
signification
of
them
?
But
this
conceit
is
confuted
of
the
Apostle
,
who
affirmeth
that
every
one
of
those
that
spake
with
tongues
edified
himself
,
and
that
in
such
sort
,
1
Cor
.
14.4
.
as
the
Church
is
edified
by
him
that
speaketh
unto
it
,
in
a
tongue
which
it
understandeth
.
And
in
the
28th
verse
Vers
.
28.
it
is
said
,
that
he
which
speaketh
with
tongues
,
speaketh
unto
God
and
to
himself
:
Seeing
therefore
he
so
speaketh
unto
himself
,
as
he
speaketh
unto
God
,
to
deny
that
he
understandeth
himself
when
he
speaketh
with
tongues
,
is
to
deny
that
God
doth
understand
him
which
speaketh
with
tongues
.
And
how
sottish
is
it
,
that
a
man
that
understandeth
not
himself
,
should
edifie
himself
in
spirit
and
affection
,
when
the
affection
is
dead
without
knowledge
?
neither
can
a
man
desire
or
affect
that
which
he
understandeth
not
.
And
if
speaking
in
a
tongue
which
he
understandeth
not
,
he
can
edifie
himself
in
spirit
and
affection
,
why
may
he
not
also
edifie
the
Church
in
spirit
and
affection
which
heareth
the
sound
of
the
words
as
well
as
he
?
But
the
Apostle
saith
,
that
the
Church
heareth
not
him
,
that
is
,
receiveth
no
more
fruit
by
that
speaker
in
a
tongue
which
it
understandeth
not
,
than
if
it
had
not
heard
him
at
all
.
As
for
those
words
,
my
understanding
is
unfruitfull
,
they
are
not
to
be
referred
to
him
that
speaketh
,
but
to
those
which
are
spoken
unto
in
an
unknown
tongue
.
This
doth
first
appear
by
the
adjunct
of
unfruitfulness
,
which
is
annexed
unto
understanding
.
For
whereas
it
is
a
borrowed
speech
and
similitude
taken
from
Trees
,
which
are
called
unfruitfull
,
not
in
regard
that
they
bring
not
forth
fruit
to
themselves
,
but
in
regard
that
they
are
barren
and
fruitless
unto
others
,
it
is
evident
,
that
when
the
Apostle
saith
,
My
understanding
is
fruitless
,
he
meaneth
not
in
regard
of
the
speaker
with
a
tongue
,
but
in
regard
of
those
which
heard
him
.
Secondly
,
This
is
evident
by
the
16th
verse
,
where
he
saith
,
1
Cor
.
14.16
.
that
if
thou
praise
God
in
the
Spirit
,
an
ideot
cannot
say
Amen
unto
thy
thanksgiving
,
because
he
knoweth
not
what
thou
sayest
:
he
saith
not
,
that
thou
canst
not
say
Amen
unto
thy
thanksgiving
,
or
knowest
not
what
thou
speakest
,
which
he
ought
to
have
said
,
if
the
Interpretation
of
our
Adversaries
had
been
true
.
Thirdly
,
In
the
17th
verse
Vers
.
17.
he
saith
of
him
that
speaketh
in
the
Spirit
,
Thou
verily
givest
thanks
,
but
another
is
not
edified
.
And
most
evidently
in
the
19th
verse
,
Vers
.
19.
where
(
saying
that
in
the
Church
he
would
rather
speak
few
words
with
his
understanding
,
than
ten
thousand
with
the
tongue
)
he
noteth
the
effect
of
speaking
with
his
understanding
,
namely
,
that
he
might
instruct
others
.
If
therefore
(
in
the
Apostles
language
)
speaking
with
a
mans
understanding
be
to
instruct
others
,
and
not
himself
:
it
followeth
,
that
to
speak
without
his
understanding
,
is
to
speak
to
others
,
with
understanding
and
profit
to
himself
,
and
without
instruction
and
profit
to
others
.
Lastly
,
To
pray
in
spirit
,
is
not
to
pray
with
the
affection
,
but
in
the
strange
language
or
tongue
which
is
spoken
:
which
(
by
a
trope
of
the
cause
for
the
effect
)
the
Apostle
calleth
Spirit
:
because
that
they
who
spake
it
,
spake
by
the
miraculous
gift
of
the
Spirit
:
and
so
are
those
extraordinary
gifts
called
Spirits
.
Vers
.
12.
Vers
.
1.
And
so
(
by
another
trope
of
one
part
put
for
the
whole
)
they
are
called
spiritual
.
So
that
to
pray
or
to
speak
in
or
by
the
Spirit
,
is
the
same
which
Luke
saith
of
them
which
had
received
the
Holy
Ghost
at
Pentecost
,
Act.
2.4
.
that
they
spake
with
strange
tongues
,
even
as
the
Spirit
gave
unto
them
to
utter
.
This
exposition
also
the
Scholiast
setteth
forth
.
And
that
it
cannot
be
understood
of
the
affection
or
devotion
of
the
soul
,
it
is
evident
by
the
16th
verse
,
where
he
affirmeth
that
an
unlearned
man
cannot
say
Amen
unto
the
thanksgiving
that
is
made
in
or
by
the
Spirit
,
yet
we
know
that
the
affection
or
devotion
hindereth
not
the
understanding
of
the
rude
and
unlearned
,
but
the
uttering
of
things
in
such
language
as
he
understandeth
not
.
Q.
Is
it
fittest
in
Prayer
to
say
our
God
,
or
my
God
,
our
Father
,
or
my
Father
?
A.
In
publique
Prayer
,
or
in
Prayer
with
others
,
we
must
say
Our
God
or
Father
:
because
we
are
the
mouth
of
the
rest
,
who
stand
in
the
same
relation
to
God
that
we
do
.
But
in
solitary
Prayer
it
is
lawfull
to
use
either
form
of
speech
.
Jer
.
3.19
.
Job
34.36
.
Psal
.
22.1
.
1
Cor
.
14.18
.
Jer
.
3.4
.
Mat
.
6.6
.
Ezra
9.6
.
When
we
would
express
our
particular
faith
and
dependance
upon
God
,
we
may
say
,
My
Father
,
or
My
God
.
But
as
a
Christian
belongeth
to
the
Communion
of
Saints
,
and
prayeth
as
a
member
of
the
whole
body
,
it
is
lawfull
and
convenient
in
his
most
retired
and
solitary
Prayers
,
to
say
Our
God
and
Father
:
whereby
he
noteth
that
relation
and
respect
of
God
to
him
,
which
is
common
with
his
Brethren
.
Thus
Hezekiah
useth
it
saying
,
O
Lord
our
God
,
2
King
.
19.19
.
Ezra
●
.
8
,
10.
Isa
37.20
.
Dan
.
9
7.
I
beseech
thee
save
us
,
&c.
Ezra
,
O
our
God
,
what
shall
we
say
after
this
?
Daniel
praying
alone
,
saith
,
Now
therefore
,
O
our
God
,
hear
the
Prayer
of
thy
servant
.
And
so
it
is
lawfull
for
a
Christian
in
private
Prayer
to
say
Our
Father
,
especially
if
before
he
begin
,
he
use
(
as
is
most
meet
)
some
short
meditation
,
and
think
of
Wife
,
Children
,
Parents
,
Kinsfolks
,
Neighbours
,
yea
of
the
whole
Church
.
Q.
Whether
is
it
expedient
to
begin
our
Prayers
with
Petition
or
Thanksgiving
?
with
praise
or
complaint
and
confession
of
sinnes
?
A.
Herein
we
may
use
our
Christian
Liberty
,
as
God
shall
minister
occasion
by
his
providence
,
and
move
our
hearts
by
his
holy
Spirit
.
We
have
Examples
of
both
kindes
in
the
holy
Scripture
,
both
in
the
Prophets
and
Apostles
,
and
in
Christ
himself
,
who
have
sometimes
begun
with
the
one
,
and
sometimes
with
the
other
.
When
God
doth
shew
us
any
special
mercy
and
favour
,
it
will
be
most
fit
to
begin
with
thanksgiving
and
admiration
of
his
goodness
,
as
Peter
did
:
Act.
12.11
.
and
when
he
doth
frown
upon
us
,
and
bring
us
into
danger
and
trouble
,
1
King
.
22.23
it
is
most
fit
to
begin
with
petition
and
request
,
as
Jehoshaphat
did
:
yet
in
our
ordinary
and
usuall
Prayers
,
and
offering
up
of
our
Morning
and
Evening
Sacrifice
to
God
,
we
may
begin
indifferently
with
either
.
Abrahams
Servant
first
makes
his
request
to
God
,
and
seeing
the
success
answerable
to
the
desire
of
his
heart
,
he
returneth
praise
:
Gen.
24.27
.
1
Sam
.
25.22
,
33.
Blessed
be
the
Lord
God
of
my
Master
Abraham
.
When
David
was
stayed
by
the
wise
admonition
of
Abigail
from
shedding
innocent
blood
,
he
had
occasion
to
acknowledge
his
sinne
,
as
his
rashness
and
bloody
resolution
to
have
made
a
massacre
of
so
many
innocent
persons
:
yet
the
mercy
of
God
preventing
him
by
his
blessing
,
did
so
affect
him
,
that
it
made
him
break
out
into
thanksgiving
,
and
put
praise
before
petition
.
Luk
.
1.68
.
The
like
may
be
said
of
Zachary
the
Father
of
John
the
Baptist
.
CHAP.
VII
.
Shewing
the
common
and
general
Impediments
of
Prayer
.
The
end
of
Prayer
.
The
Place
,
and
Time
thereof
.
Motives
to
frequent
Prayer
.
Gesture
to
be
used
therein
.
Question
:
WHat
are
the
most
common
and
general
Impediments
of
Prayer
?
A.
The
principal
are
these
.
First
,
Since
the
fall
the
soul
naturally
loveth
to
spend
and
scatter
it self
about
these
present
sensible
things
,
and
cannot
without
some
strife
gather
it self
together
,
and
fix
upon
heavenly
things
.
Now
this
talking
with
God
requires
an
actuall
bent
of
the
mind
,
and
carrieth
up
the
whole
soul
into
Heaven
,
and
exerciseth
as
all
the
parts
,
so
all
the
graces
of
the
soul
,
faith
especially
,
Prayer
being
nothing
else
but
the
flame
of
faith
.
And
Satan
knowing
,
that
when
we
send
up
our
Prayers
to
God
,
it
is
to
fetch
supply
against
him
,
troubleth
the
soul
,
weak
of
it self
,
with
a
world
of
distractions
.
Secondly
,
Self-sufficiency
whereby
men
dwell
too
much
in
themselves
,
is
one
main
cause
of
the
neglect
of
this
entercourse
and
dealing
with
God
by
Prayer
.
He
that
hath
nothing
at
home
will
seek
abroad
;
the
hungry
belly
will
ask
earnestly
,
and
thankfully
receive
an
Almes
.
The
poor
man
speaketh
supplications
,
and
returneth
thanks
.
If
we
were
poor
in
spirit
,
and
saw
our
own
emptiness
,
it
would
force
us
out
of
our selves
to
seek
supply
,
and
raise
mindfulness
of
what
we
have
received
.
Thirdly
,
Mindlesness
of
what
we
want
,
and
what
mercies
God
hath
freely
vouchsafed
unto
us
,
is
one
speciall
cause
of
slackness
in
Prayer
.
How
can
he
crave
to
be
relieved
,
that
feels
no
lack
of
any
good
?
How
should
he
be
fervent
in
praises
,
that
considereth
not
in
what
he
is
beholding
for
invaluable
benefits
heaped
upon
him
?
4.
A
mind
drowned
in
the
enticements
or
baits
of
sensual
delights
and
pleasures
,
can
think
of
nothing
that
is
above
,
can
savour
nothing
that
pertains
to
the
Kingdom
of
Heaven
.
Luk
.
21.34
,
36
Surfeting
,
drunkenness
,
and
cares
of
this
life
do
overcharge
and
weigh
down
the
heart
,
that
it
cannot
take
its
flight
on
high
,
1
Pet
.
4.7
.
Mat
.
20.41
.
or
walk
with
God
.
Be
ye
therefore
sober
,
and
watch
unto
Prayer
.
Fifthly
,
Inordinate
passion
is
the
stop
of
Prayer
.
He
that
burneth
with
the
heate
of
anger
,
wrath
,
hatred
or
such
like
,
he
dareth
not
expect
,
much
less
ask
any
thing
of
him
,
who
causeth
the
beames
of
his
bounty
to
shine
upon
the
just
and
unjust
.
Mat
.
5.24
.
1
Pet
.
3.7
.
Riot
and
contention
are
the
two
plagues
as
of
Common-wealths
so
of
Prayers
.
Q.
What
is
the
end
of
Prayer
?
Psal
.
50
23.
&
80.18
.
Psal
.
116.7
.
2
Cor
.
1.11
.
Joh
.
14.13
.
A.
1.
The
glory
of
God
:
for
therefore
we
pray
,
that
we
may
perform
unto
God
that
worship
which
is
due
unto
him
,
by
testifying
obedience
in
executing
his
Commandement
,
and
giving
to
him
the
praise
of
his
goodness
,
that
he
will
;
of
his
power
,
that
he
can
;
and
of
his
bounteous
mercy
and
faithfull
promise
,
that
he
hath
succoured
us
in
our
affliction
.
The
prime
care
of
them
that
pray
is
,
that
the
glory
of
God
our
Almighty
Creatour
and
most
bountifull
Redeemer
might
be
manifested
to
the
whole
world
.
The
second
is
the
salvation
of
themselves
and
of
their
neighbour
.
For
we
ask
to
obtain
of
God
things
temporall
and
eternall
for
our selves
and
others
;
Heb
.
4.16
.
and
we
render
thanks
for
mercies
received
,
that
things
needfull
may
be
supplied
.
Mat
.
4
23.
&
26.39
.
Luk
3
21.
&
23.34
.
Q.
What
is
the
Place
of
Prayer
?
A.
Every
private
place
was
free
for
private
Prayer
both
in
the
Old
and
New
Testament
.
This
the
examples
of
Christ
,
the
Prophets
and
Apostles
do
plentifully
confirm
.
Christ
prayed
in
a
Mountain
,
by
the
Rivers
side
,
upon
the
Cross
:
Isaac
in
the
Field
,
Jacob
in
his
Bed
,
Moses
at
the
Red
Sea
,
Gen.
24.63
.
&
49.18
.
Exo
.
2.23
.
&
14.15
.
&
15.25
.
Josh
.
5.14
.
1
Reg
.
17.20
.
2
Reg
.
20.3
.
Lam
.
3.55
.
Jon
.
2.1
,
2.
Dan
.
6.11
.
Mat
.
8.25
.
Act.
1.13
.
&
12.12
.
Josh
.
18.1
.
1
Sam
.
1.3
.
Jer
.
7.12
.
Psal
.
78.60
.
Deut
.
12
13
,
14.
Exo
.
25.22
.
&
30.36
.
Psal
27.8
.
1
Sam
.
7.1
.
Vers
.
5
,
6.
1
Mac
.
3.46
Psal
.
5.7
.
2
Sam
.
6.2
.
1
Par
.
13.6
.
2
Sam
.
6.12
.
1
●ar
.
13.6
.
Elias
in
Mount
Carmel
,
Jonas
in
the
Whales
belly
,
the
Disciples
in
a
Ship
,
the
Apostles
in
an
upper-Chamber
,
&c.
But
under
the
Law
God
appointed
a
certain
Place
,
in
which
he
would
be
publiquely
worshipped
.
This
Place
before
the
building
of
the
Temple
,
was
wheresoever
the
Ark
of
God
did
remain
;
as
in
the
dayes
of
the
Judges
,
and
Samuel
at
Shiloh
:
whence
Elkanah
did
worship
every
year
at
Shiloh
.
For
God
commanded
that
they
should
worship
him
in
the
Place
which
he
should
choose
,
and
promised
to
be
present
with
them
that
seek
his
face
,
that
is
,
which
worship
before
the
Arke
,
which
is
called
the
face
of
God
,
because
it
was
a
testimony
of
his
presence
.
Although
I
dare
not
affirm
,
that
this
was
evermore
strictly
observed
:
yet
sure
I
am
,
when
the
Arke
did
reside
in
Kiriath-jearim
,
all
the
people
,
by
the
direction
of
Samuel
,
assembled
at
Mizpeh
,
and
poured
out
Prayers
and
teares
before
the
Lord
:
whose
example
the
Jews
imitated
in
the
time
of
the
Maccabees
,
when
the
City
of
Jerusalem
was
destitute
of
Inhabitant
,
and
the
Sanctuary
of
God
troden
under-foot
.
But
commonly
God
was
worshipped
towards
the
Arke
;
whence
it
is
described
from
that
adjunct
,
that
it
is
the
Arke
of
God
,
whose
Name
is
called
by
the
Name
of
the
Lord
of
Hosts
,
that
dwelleth
between
the
Cherubims
.
And
because
David
translated
the
Sanctuary
or
Tabernacle
of
the
Covenant
,
wherein
the
Arke
was
,
into
Mount
Zion
,
therefore
he
makes
mention
of
Zion
so
often
,
and
desires
to
be
heard
out
of
Zion
.
And
this
manner
of
praying
was
retained
afterwards
,
although
the
Temple
,
in
which
the
Arke
was
placed
of
Solomon
,
was
not
built
in
Zion
,
but
in
Mount
Moriah
.
When
Solomon
bare
rule
,
the
Temple
which
he
builded
,
was
the
place
of
publique
worship
,
and
so
continued
till
the
time
of
reformation
.
For
God
himself
chose
and
consecrated
that
House
that
his
Name
should
be
there
for
ever
.
Whence
every
where
in
the
Prophets
,
the
City
of
Jerusalem
is
said
to
be
chosen
of
God
,
Psal
.
3.4
.
&
20.2
.
1
Reg
.
9
3.
Luk
.
19.46
.
Dan
.
6.10
.
1
Reg
8.4
.
and
the
Temple
is
named
the
House
of
Prayer
.
The
captives
that
lived
in
another
Land
,
when
they
prayed
,
did
turn
themselves
towards
Jerusalem
,
where
was
the
Tabernacle
of
the
Covenant
,
which
David
calleth
the
Sanctuary
,
that
is
,
an
holy
place
,
in
which
was
the
Propitiatory
.
Besides
the
Temple
,
the
Jews
had
their
●ynagogues
in
severall
Cities
,
which
the
Rabbins
call
Bath
Midrasch●t
:
later
Writers
Proseuchae
;
because
they
met
together
there
to
pray
Touching
their
Original
there
be
divers
conjectures
.
Some
thinking
,
that
there
is
no
mention
of
them
in
the
History
of
the
Judges
or
Kings
,
do
suspect
that
it
is
a
new
device
or
late
institution
,
never
in
use
before
the
Babylonish
captivity
;
Psal
.
20.2
.
1
Reg
.
8.10
.
at
what
time
the
Jews
destitute
of
a
Temple
,
did
build
Synagogues
wheresoever
it
was
fit
.
But
their
opinion
is
nearer
truth
,
who
think
that
there
were
such
places
for
Prayer
in
the
Cities
appointed
for
the
Habitation
of
the
Levites
,
which
from
their
situation
are
commonly
called
Gebaboth
or
Ramoth
:
Hills
or
high
Places
.
Lev
.
16.2
.
Tilen
.
Synt
.
pag
.
2.
cap
.
52
See
Jun.
annot
.
in
Gen.
8.4
.
which
is
confuted
by
Fuller
.
Miscell
.
lib
.
2.
cap
.
1.
Josh
.
24.33
.
Ju●g
7.1
.
1
●am
.
10.5
.
Gen.
28.17
.
1
Tim
.
2.8
.
Joh
.
4.21.22
,
23
,
24.
Of
the
Aegyptians
Labaroth
,
Lubrae
,
and
corruptly
Laurai
:
Hence
the
Hill
of
Phinehas
,
the
Hill
of
More
,
the
Hill
of
God
.
See
Jun.
An.
in
1
Sam
.
10.5
.
Before
the
Law
the
publique
Place
of
Prayer
was
that
,
which
the
Fathers
either
for
the
fitness
of
assembling
,
or
for
some
extraordinary
apparition
of
God
,
had
consecrated
to
his
woriship
,
building
Altars
.
But
by
the
coming
of
Christ
,
the
holy
ceremonies
of
place
are
all
taken
away
:
for
now
we
are
commanded
to
pray
every
where
lifting
up
pure
hands
.
All
adoration
towards
Temples
,
Altars
,
Images
,
is
idolatrous
.
Hezekias
in
great
distress
entred
into
the
Temple
,
trusting
in
the
Commandement
and
Promise
of
God
,
for
which
the
Arke
of
the
Covenant
,
and
for
the
Arke
also
,
the
Temple
,
was
a
Symbole
of
Divine
presence
and
audience
to
them
that
prayed
.
But
at
this
day
we
have
neither
Commandement
nor
Promise
.
And
though
it
be
necessary
for
Christians
to
assemble
to
pray
in
the
publique
Congregation
,
yet
such
Prayers
are
not
approved
for
the
place
,
as
though
Prayers
there
,
did
more
please
God
,
and
were
heard
:
but
for
the
Ecclesiasticall
Assembly
with
whom
we
must
joyn
in
Prayer
,
both
because
God
requireth
it
of
us
,
1
Tim
.
2.1
,
2
,
3.
Mat
.
18.20
.
and
hath
promised
to
be
present
with
them
that
call
upon
him
in
the
Congregation
.
But
of
the
Original
of
Temples
when
they
began
,
and
of
their
use
,
in
fit
place
hereafter
.
Q.
What
is
the
Time
of
Prayer
?
Luk
.
18.1
.
1
Thes
.
5.17
.
Col.
4.2
.
Phil
.
4.6
.
Rom
.
12.12
.
Eph.
6.18
.
2
Tim
.
1.3
.
Luk
.
21.36
.
1
Thes
.
5.16
.
2
Sam
.
9.7
.
Exo
.
29.42
.
Numb
.
4.16
.
&
28.3
.
Rom
.
1.9
.
Col.
1.3
.
Eph.
1.16
.
1
Reg
.
10.8
.
Eph.
5.20
.
Lev
.
16.21
,
22
,
24.
Exo
.
29.41
.
Numb
.
28.4
.
Act.
3.1
.
Psal
.
119.147
.
A.
We
are
commanded
to
pray
alwaies
,
to
pray
continually
,
to
pray
without
ceasing
,
and
never
to
waxe
idle
:
which
is
not
so
to
be
understood
,
as
if
we
were
to
do
nothing
but
pray
:
but
that
day
by
day
,
when
it
shall
be
most
fitting
our
condition
and
occasion
,
we
must
return
to
this
duty
.
That
we
are
said
to
do
alwaies
or
continually
,
which
we
are
said
to
do
at
fit
times
daily
;
as
that
was
a
continuall
Sacrifice
which
was
daily
offer'd
,
morning
and
evening
only
.
But
in
respect
of
the
time
,
Prayer
is
setled
or
occasionall
.
Occasionall
,
when
we
are
moved
to
pray
upon
every
occasion
.
Setled
,
when
we
pray
at
a
certain
time
appointed
and
determined
.
And
this
is
either
publique
or
private
.
Publique
,
when
a
certain
time
is
prescribed
for
the
Prayers
of
the
Assembly
,
and
that
diverse
according
to
the
diversity
of
people
,
and
necessity
of
the
time
.
So
the
Priests
are
commanded
once
in
the
year
to
make
supplication
for
all
the
sinnes
of
the
children
of
Israel
.
So
the
Israelites
whiles
Samuel
lived
,
did
worship
every
year
at
Mizpah
;
and
the
Temple
being
erected
,
they
appeared
thrice
every
year
before
the
Lord
.
The
Lord
also
had
instituted
in
his
Law
,
that
the
Jews
should
offer
a
morning
and
evening
Sacrifice
.
Private
Prayer
is
that
which
every
man
doth
make
unto
God
in
private
.
And
as
in
the
Law
God
had
consecrated
the
morning
and
evening
for
Sacrifice
,
Prayers
,
and
Hymns
:
so
the
Saints
being
to
pray
privately
,
did
observe
the
morning
and
evening
season
,
though
the
morning
principally
,
both
because
their
minds
are
fitter
for
Prayer
,
and
they
did
rejoyce
to
fit
themselves
to
the
publique
institution
of
God
.
Hence
are
these
sayings
of
David
;
Psal
.
5.3
.
Psal
.
57.8
,
9.
Psal
.
8●
.
13
.
Psal
.
90.14
.
Psal
.
143.8
.
Psal
.
55.17
.
Gen
2●
.
●●
.
Dan
.
6.10
.
Act.
10.3
.
Psal
.
92.2
.
&
96.2
.
&
145.2
.
Psal
.
119.62
.
Psal
.
119.55
.
Psal
.
6.6
.
Psal
.
22.2
.
&
77.2
.
&
88.1
.
Psal
.
134.1
.
Lam
.
2.19
.
Isa
.
26.9
.
My
voice
shall
thou
hear
in
the
morning
,
O
Lord
.
In
the
morning
my
Prayer
shall
prevent
thee
.
O
satisfie
us
early
with
thy
mercies
.
Cause
me
to
hear
thy
loving
kindness
in
the
morning
.
Evening
and
morning
,
and
at
noon
will
I
pray
and
cry
aloud
.
Thus
it
is
noted
of
Isaac
,
that
in
evening
he
went
forth
to
pray
or
meditate
;
Of
Daniel
,
that
he
prayed
three
times
a
day
.
It
is
good
(
saith
the
Psalmist
)
to
shew
forth
thy
loving
kindness
in
the
morning
,
and
thy
faithfulness
every
night
.
Yea
,
the
Servants
of
God
have
not
ceased
in
the
night
season
to
commune
with
the
Lord
.
I
will
rise
at
midnight
to
praise
the
Lord
;
I
have
remembred
thy
Name
in
the
night
.
I
have
cried
day
and
night
before
thee
.
By
this
it
sufficiently
appears
,
that
we
are
daily
and
often
to
take
up
this
exercise
of
Prayer
.
And
that
may
be
further
proved
by
many
reasons
:
for
our
decayes
of
grace
when
it
is
not
renewed
:
our
sundry
wants
and
new
appearances
of
evil
which
daily
shew
themselves
,
before
not
discovered
;
the
daily
malice
of
Satan
against
us
;
the
continuall
favours
that
God
vouchsafeth
,
do
call
for
the
daily
exercise
of
holy
Prayer
,
when
we
rise
and
lie
down
,
go
about
our
business
,
or
take
repast
.
We
must
pray
daily
,
that
we
might
worship
God
,
use
his
blessings
aright
in
a
sanctified
manner
,
keep
the
heart
in
order
,
sue
out
our
pardon
for
daily
sinnes
.
And
if
God
daily
remember
us
with
his
blessings
,
we
should
remember
and
think
upon
him
in
our
Prayers
.
Q
What
are
the
Motives
to
frequent
Prayer
?
A.
1.
It
is
a
Priviledge
purchased
by
the
Blood
of
Christ
.
2.
The
Lord
hath
commanded
us
to
pray
at
all
times
:
And
if
we
make
conscience
of
one
Commandement
,
why
not
of
another
?
3.
When
God
remembers
us
daily
,
lading
us
with
his
benefits
,
Jam
.
5.15
.
Neh
.
●1
Phil
.
4.6
,
7.
Joh
.
16.24
.
and
setting
the
creature
on
work
to
do
us
service
,
is
it
not
unreasonable
that
we
should
forget
him
?
4.
A
praying
Christian
is
potent
and
prevalent
with
God
.
5.
It
is
the
best
way
to
preserve
and
establish
peace
,
and
to
fill
the
heart
with
joy
.
6.
Prayer
is
the
Helmet
and
Buckler
that
keeps
us
safe
.
7.
If
we
love
Christ
,
we
shall
express
our selves
in
calling
upon
his
Name
.
8.
The
omission
of
Prayer
doth
disadvantage
men
in
outward
and
spiritual
things
.
For
they
are
deprived
of
the
blessing
of
what
they
enjoy
.
Grace
decayeth
,
the
soul
is
barren
and
comfortless
,
Job
15.4
.
the
heart
hardened
and
distempered
.
Q.
What
think
you
of
Canonicall
houres
for
Prayer
?
A.
We
allow
appointed
hours
both
in
publique
and
in
private
Prayers
,
according
as
either
the
comeliness
and
commodity
,
either
of
the
Church
,
or
of
every
special
person
,
doth
require
.
But
a
religious
observation
of
one
hour
more
than
another
,
we
account
with
the
Apostle
,
Gal
.
4.9.10
,
12.
Rom
.
14.2
,
5.
Joh
.
4.23
,
24.
1
Tim
.
2.8
.
Act.
12.12
.
&
16.25
.
&
10.36
.
Act.
1.24
.
&
2.42
.
&
4.24
.
&
8.15
.
&
9.11
.
to
be
a
beggarly
ceremony
or
element
;
and
those
who
are
so
perswaded
,
are
either
fallen
from
the
faith
,
or
at
least
weaklings
in
faith
.
And
if
the
simplicity
and
sincerity
of
the
Gospel
require
that
we
should
forget
the
religious
observation
of
the
places
,
it
cannot
suffer
us
to
place
holiness
or
religion
in
devised
times
.
Nor
do
those
phrases
of
praying
continually
,
or
w●●hout
ceasing
,
enjoyn
us
those
Canonicall
houres
:
for
besides
that
their
institution
was
not
in
the
Apostles
time
,
these
precepts
tie
all
Christians
;
whereas
their
houres
of
Prayer
bind
their
Clergy
only
,
who
of
Office
are
to
pray
.
Our
Adversaries
in
their
Canonicall
houres
do
erre
many
waies
.
First
,
In
this
,
that
they
make
laws
for
all
times
,
of
some
example
which
particular
men
did
freely
upon
some
occasion
extraordinary
.
Secondly
,
That
they
multiply
their
ferials
and
houres
abundantly
,
above
that
the
Church
of
God
can
attend
unto
.
Yea
,
contrary
to
Gods
institution
;
who
hath
,
that
we
might
keep
his
worship
on
the
Sabboth
,
given
us
six
daies
.
Thirdly
,
That
they
make
them
publique
Prayers
of
the
Church
,
which
are
performed
by
the
Clergy
.
Whereas
the
Clergy
are
not
the
Church
,
but
the
Ministers
with
the
people
to
whom
it
is
ministred
.
But
the
superstition
and
errour
of
our
Adversaries
set
aside
,
it
is
not
inexpedient
to
appoint
certain
times
of
the
day
for
private
Prayer
,
and
constantly
to
observe
them
so
far
as
fitness
and
conveniency
will
give
leave
.
Ob.
Men
cannot
spare
time
.
Sol
.
1.
The
time
spent
in
Prayer
seemeth
to
take
from
,
but
indeed
it
addeth
to
the
heap
.
Mal
.
3.
The
baiting
of
the
Horse
hinders
not
the
Journey
:
not
the
whetting
of
the
sith
the
work
.
2.
This
is
the
greatest
work
,
and
most
profitable
,
whereby
the
Image
of
God
is
repaired
and
encreased
.
3.
Shall
we
offer
that
to
God
which
costs
us
nought
.
4.
The
more
import
our
business
,
the
more
need
to
implore
Gods
blessing
by
hearty
Prayer
.
5.
Consider
what
time
thou
spendest
idly
every
day
,
or
worse
then
doing
nothing
.
6.
Consider
the
unweary
watchfulness
of
the
Saints
of
God
in
all
ages
,
in
attending
upon
this
duty
.
Q.
What
Gesture
is
to
be
used
in
Prayer
?
A.
The
S●●●pture
hath
nor
prescribed
any
certain
gesture
as
necessary
:
We
shall
find
the
Saints
of
God
have
prayed
kneeling
,
standing
,
&c.
But
of
this
more
particularly
in
the
Parts
of
Prayer
.
CHAP.
VIII
.
Of
Petition
.
What
it
is
.
The
Necessity
,
and
unspeakable
Benefits
thereof
.
Divers
Reasons
to
shew
that
we
must
pray
to
God
alone
.
How
we
are
to
conceive
of
God
in
our
minds
,
in
Prayer
.
The
Rules
to
be
observed
in
our
calling
upon
God
.
Question
:
WHat
are
the
Parts
of
Prayer
?
Psal
.
105.1
.
Isa
12
4.
Moller
.
in
hunc
.
loc
.
1
Sam
.
2.1
.
Jon
.
2.1
,
2.
Psal
.
90.1
.
2
Sam
.
7.27
.
Phil
.
4.6
.
1
Thes
.
5.17
,
18.
Psal
.
4●
.
8
.
Psal
.
50.15
.
Gen.
17.18
.
&
24.12
.
&
28.3
.
&
32.11
.
1
Reg
8.15
.
Psal
.
4.1
.
Psal
.
19.14
.
Psal
.
5.1
,
2.
Psal
.
142.1
,
2.
&
143.1
.
&
140.7
.
Psal
.
141.2
.
Psal
.
79.11
.
Psal
.
39.12
.
&
38.7
.
Psal
.
21.2
.
Deut
.
1.45
.
Mat
.
26.38
.
Numb
.
16.45
.
&
20
●
.
A.
Petition
and
Thanksgiving
.
Q.
What
is
Petition
?
A.
It
is
a
Prayer
,
wherein
we
crave
of
God
the
preventing
or
removing
of
things
hurtful
,
and
the
obtaining
of
things
needfull
,
either
for
this
life
or
the
life
to
come
,
and
that
of
meer
grace
through
Jesus
Christ
.
This
duty
is
known
by
the
name
of
Prayer
,
Request
,
Meditation
,
Deprecation
,
Complaint
,
Supplication
,
Intercession
,
Desire
,
lifting
up
of
the
hands
,
sighing
,
weeping
,
the
request
of
the
lips
and
desire
of
the
heart
,
and
such
like
.
And
the
godly
when
they
prayed
,
are
said
to
weep
,
to
watch
,
to
cast
themselves
upon
their
face
.
Q.
Why
say
you
,
that
Petition
is
a
craving
of
what
we
need
?
A.
We
may
ask
that
which
is
due
debt
unto
us
,
but
in
craving
we
renounce
all
other
titles
,
and
fly
wholly
to
his
bounty
and
kindness
,
at
whose
hands
we
beg
and
intreat
.
When
superiours
will
have
inferiours
do
any
thing
,
they
may
lay
their
command
on
them
,
and
so
bind
them
to
it
,
by
reason
of
that
obedience
which
is
owing
to
them
from
their
inferiours
:
but
when
inferiours
would
have
this
or
that
from
superiours
,
whom
they
cannot
by
any
meanes
bind
to
them
(
for
the
inferiour
hath
no
authority
or
power
over
his
superiour
)
then
they
fall
to
intreaty
,
not
moving
them
otherwise
then
from
hence
,
because
it
is
fit
their
bounty
and
rich
estate
should
supply
their
indigency
,
when
they
are
humbly
intreated
.
Dan
.
9
8
,
9
,
19.
Thus
Daniel
and
all
holy
ones
have
come
to
God
,
not
for
our
sakes
,
to
us
shame
and
confusion
belongeth
,
but
for
thy
name
sake
,
thy
mercy
sake
,
do
thus
and
thus
.
For
indeed
,
in
that
we
beg
any
thing
,
we
confess
we
have
no
title
in
justice
to
it
,
and
that
it
is
most
free
for
him
we
intreat
,
to
give
it
or
not
to
give
it
,
if
he
please
.
If
I
think
a
thing
due
to
me
,
and
my
own
by
right
,
I
cannot
beg
it
unfeignedly
,
as
I
would
do
a
thing
which
is
not
mine
,
further
then
the
bounty
of
him
I
intreat
,
shall
bellow
it
on
me
.
Q.
What
Reasons
may
shew
the
Necessity
of
this
duty
?
A.
The
first
may
be
taken
from
Satans
malice
,
and
our
own
dulness
and
indisposition
to
this
duty
;
Satan
knowing
that
when
we
send
up
our
desires
to
God
,
it
is
to
fetch
supply
against
him
,
troubleth
the
soul
,
weak
of
it self
,
with
a
world
of
distractions
.
Where
he
cannot
corrupt
the
Doctrine
of
Prayer
with
heresies
and
superstitious
follies
,
there
he
laboureth
to
hinder
the
exercise
of
it
.
Wherein
we
should
be
so
farre
from
being
discouraged
,
that
we
should
reason
rather
thus
that
must
needs
be
an
excellent
duty
which
is
so
irkesome
to
the
flesh
,
and
which
the
Devil
so
eagerly
sets
against
.
The
diligence
that
Satan
useth
to
steale
away
the
Word
of
life
,
that
it
might
not
take
root
in
the
heart
,
commendeth
to
us
the
excellency
of
that
heavenly
truth
,
Surely
that
envious
one
would
never
seek
to
hinder
us
from
Prayer
,
to
molest
us
in
Prayer
,
if
it
were
not
an
exercise
of
singular
use
and
comfort
.
And
we
should
never
be
so
dull
and
untoward
unto
it
,
if
it
were
not
spiritual
and
heavenly
.
2.
Our
great
poverty
and
want
should
move
us
to
crave
without
ceasing
.
Alas
,
what
temptation
can
we
resist
,
much
less
overcome
without
fresh
succour
?
What
cross
can
we
endure
without
impatiency
,
if
we
have
not
new
support
?
What
success
can
we
look
for
,
yea
,
in
common
affairs
,
without
his
blessing
?
What
good
can
we
do
,
nay
think
of
,
without
new
strength
?
When
we
do
any
good
by
his
power
,
do
we
not
need
pardon
for
the
blemishes
of
our
best
performances
?
What
good
blessing
can
we
enjoy
,
so
as
we
defile
not
our selves
in
it
,
without
a
further
blessing
giving
us
with
the
thing
,
the
holy
use
of
it
?
Wherefore
holy
men
knowing
that
God
will
be
sought
unto
even
for
those
things
of
which
he
hath
given
a
Promise
,
in
obedience
to
his
Divine
Order
,
desire
to
receive
all
from
him
as
a
fruit
of
their
Prayers
.
And
Gods
manner
is
to
keep
many
blessings
from
his
Children
untill
they
have
begged
them
,
as
delighting
to
hear
his
Children
speak
.
The
consideration
whereof
moveth
those
that
have
nearest
communion
with
God
,
to
acknowledge
him
in
all
their
waies
,
depending
on
him
for
direction
,
strength
,
success
,
whereupon
he
delighteth
in
shewing
himself
more
familiarly
unto
them
in
the
sweetest
experiences
of
his
love
,
guiding
them
by
his
counsell
whilest
they
abide
here
,
and
after
bringing
them
to
glory
.
3.
This
should
encourage
us
to
this
exercise
,
wherein
lyeth
all
our
strength
,
that
if
in
spite
of
Satans
annoyance
and
our
own
indisposition
,
we
will
set
upon
this
duty
,
we
shall
find
our selves
by
little
and
little
more
raised
up
to
Heaven
,
and
our
hearts
more
and
more
enlarged
,
God
rewarding
the
use
of
that
little
we
finde
at
the
first
,
with
encrease
of
strength
and
comfort
.
To
him
that
hath
(
in
the
exercise
of
that
he
hath
)
shall
be
given
more
.
As
other
graces
grow
in
those
that
are
in
the
state
of
grace
:
so
this
spirit
of
Prayer
receiveth
continuall
increase
upon
more
inward
acquaintance
with
God
and
our
own
estates
.
4.
Petition
is
the
Key
of
Heaven
,
a
most
excellent
means
of
ob●aining
every
good
thing
.
The
things
we
want
are
of
two
sorts
;
such
as
we
may
by
course
of
justice
redeem
,
and
get
to
our selves
;
or
such
which
do
meerly
depend
on
the
good
will
of
persons
,
and
cannot
be
gotten
,
but
only
by
winning
their
good
will
:
Thus
there
are
two
courses
of
getting
things
;
for
we
may
fetch
those
former
things
by
commutative
justice
,
by
giving
a
penny
for
a
penny-worth
:
but
the
latter
things
we
cannot
procure
,
but
by
humble
intreaty
only
.
Now
all
heavenly
blessings
are
of
this
latter
sort
,
such
as
cannot
be
gotten
,
but
only
from
Gods
grace
and
free
favour
,
and
therefore
such
as
we
cannot
otherwise
get
,
than
by
moving
him
for
them
with
humble
supplication
.
As
this
is
a
part
of
the
Kings
Prerogative
,
to
have
his
subjects
petition
to
him
for
grace
,
in
regard
of
their
temporall
exigencies
in
which
they
are
:
so
this
is
the
Prerogative
of
that
Heavenly
King
,
that
we
should
in
all
things
seek
to
him
.
5.
The
being
of
every
thing
teacheth
it
to
pray
after
a
sort
to
the
Creatour
:
the
earth
weary
with
drought
,
will
open
the
mouth
and
cry
to
him
;
the
young
Ravens
will
report
their
hunger
,
Psal
.
147.9
.
Zanch
.
de
Rev.
lib
.
1.
in
Praeo
.
de
Invoc
.
and
call
to
their
Creatour
for
sustenance
:
Shall
not
we
,
if
we
be
his
Children
,
report
all
our
wants
to
him
,
and
seek
all
good
things
from
him
?
Look
as
it
is
in
nature
,
nothing
which
doth
grow
,
but
hath
in
it
an
appetite
and
attractive
force
,
whereby
it
doth
draw
to
it self
such
nourishment
as
it
wanteth
:
so
no
soul
ever
took
encrease
of
grace
,
but
there
was
in
it
this
appetite
of
heavenly
desire
,
and
attractive
force
of
Prayer
,
by
which
it
doth
draw
from
the
root
,
even
from
God
in
Christ
,
every
thing
needfull
for
it
.
Let
all
those
that
profess
the
Name
of
God
be
exhorted
,
not
to
conceive
of
Prayer
as
a
thing
arbitrary
and
indifferent
,
but
as
of
a
necessary
duty
.
Are
any
afflicted
,
let
them
pray
?
Are
any
in
prosperity
,
let
them
pray
?
In
what
condition
or
state
soever
ye
are
,
pray
:
then
shall
your
prosperity
be
blessed
and
comfortable
,
it
shall
be
continued
,
yea
encreased
for
your
good
:
then
shall
ye
be
kept
from
afflictions
,
or
be
made
able
to
bear
them
,
or
be
made
much
better
by
them
.
In
thus
doing
,
ye
shall
have
all
such
good
things
as
be
needfull
for
you
with
a
blessing
upon
them
,
with
contentedness
without
them
.
By
Prayer
ye
shall
obtain
pardon
of
sinnes
past
,
strength
to
resist
temptations
of
sinnes
to
come
;
yea
,
ye
shall
keep
Satan
at
the
staves
end
,
that
he
shall
not
be
able
to
touch
you
.
Pray
,
and
ye
shall
be
blessed
with
encrease
of
faith
,
enriched
with
plenty
of
grace
,
refreshed
with
comfort
and
peace
in
this
life
,
made
fruitfull
in
good
works
,
and
crowned
with
perfection
of
grace
and
glory
in
the
life
to
come
.
Would
we
do
good
to
our selves
,
to
our
friends
,
to
our
enemies
?
Would
we
be
beneficiall
to
the
Church
and
Common
weale
?
then
let
us
pray
.
Nothing
so
deep
,
but
with
this
Bucket
we
may
draw
it
up
;
nothing
so
high
above
us
,
or
so
farre
from
us
,
but
with
this
hand
we
may
reach
it
to
us
.
He
cannot
be
miserable
,
that
doth
open
his
griefs
unto
the
Lord
,
who
cannot
but
regard
the
voice
of
his
own
Spirit
.
Great
is
the
force
of
Prayer
,
and
cannot
be
withstood
.
He
that
wrestleth
by
the
strength
of
Prayer
,
though
he
wrestle
with
the
strong
God
,
shall
prevail
as
Jacob
did
.
Hos
.
12.4
.
Of
all
helps
Prayer
is
the
most
effectuall
,
the
readiest
at
hand
in
all
places
,
and
at
all
times
:
if
we
be
not
without
hearts
,
we
need
not
be
without
help
.
Prayer
relieveth
the
distressed
mind
,
strengtheneth
the
weak
,
reviveth
the
dull
,
enlargeth
the
straightned
,
enricheth
the
poor
,
preserveth
the
godly
;
procureth
Divine
blessing
upon
all
his
Ordinances
,
and
our
labours
.
It
is
the
most
universall
help
;
it
is
good
for
all
persons
,
at
all
times
,
in
all
things
.
Yea
,
which
is
more
then
all
this
,
it
procureth
glory
to
God
.
But
of
all
these
more
distinctly
in
their
proper
place
.
6.
The
nature
of
love
is
to
delight
in
communication
with
the
beloved
,
Buc
ibid
.
q
5.
whereby
it
is
more
kindled
and
enflamed
.
Q.
To
whom
must
we
pray
?
Joh
.
16
23.
A.
To
God
alone
in
the
Name
of
Christ
Jesus
.
Whatsoever
ye
shall
ask
the
Father
in
my
Name
,
he
will
give
it
you
.
Q.
Why
must
we
pray
to
God
?
A.
He
is
the
true
Jehovah
,
great
and
terrible
,
abundant
in
goodness
,
infinite
in
compassion
,
rich
in
mercy
,
of
absolute
sovereignty
:
who
hath
made
all
things
,
in
whose
hands
are
the
deep
places
of
the
earth
,
who
only
is
able
to
help
and
succour
in
all
distresses
.
He
is
our
God
and
King
by
Covenant
,
he
perfectly
understands
the
thoughts
of
all
hearts
,
and
to
him
it
belongs
to
hear
all
Prayers
.
Psal
.
54.1
.
2
Reg
.
19.15
.
Psal
.
95.3
,
4.
Psal
.
86.15
,
16
&
44.26
.
Psal
.
119.68
.
Psal
.
30.7
.
Psal
.
70.5
.
Psal
.
40.17
.
Apoc
.
14.7
.
Psal
.
95
6
,
7
Psal
.
119
73.
Isa
.
●4
.
8
.
Psal
.
138
8.
Dan
3.29
.
Psal
.
●
.
2
.
Psal
.
38.9
.
1
Reg
.
8.39
Psal
.
65.2
.
In
all
these
and
many
other
respects
,
it
is
necessary
we
should
call
upon
the
Lord
according
to
his
Commandement
.
O
Lord
God
of
Israel
,
who
dwellest
beween
the
Cherubims
,
thou
art
the
God
,
even
thou
alone
,
of
all
the
Kingdoms
of
the
earth
:
thou
hast
made
Heaven
and
Earth
.
The
Lord
is
a
great
God
,
and
a
great
King
above
all
Gods
:
In
his
hands
are
the
deep
places
of
the
earth
.
Thou
O
Lord
,
art
a
God
full
of
compassion
and
gracious
,
long-suffering
,
and
plenteous
in
mercy
and
truth
.
O
turn
unto
me
and
have
mercy
upon
me
.
Thou
art
good
,
and
doest
good
;
teach
me
thy
Statutes
.
With
the
Lord
there
is
mercy
:
and
with
him
is
plenteous
redemption
.
Thou
art
my
help
and
deliverer
,
make
no
tarying
,
O
my
God
.
Worship
him
that
made
Heaven
and
Earth
.
O
come
,
let
us
worship
and
bow
down
:
let
us
kneele
before
the
Lord
our
Maker
.
For
he
is
our
God
,
and
we
are
the
people
of
his
pasture
.
Thy
hands
have
made
me
and
fashioned
me
;
give
me
understanding
,
that
I
may
learn
thy
Commandements
.
There
is
no
other
God
,
that
can
deliver
after
this
sort
.
Hearken
unto
the
voice
of
my
cry
,
my
King
and
my
God
:
for
unto
thee
will
I
pray
.
Lord
,
all
my
desire
is
before
thee
,
and
my
groaning
is
not
hid
from
thee
.
O
thou
that
hearest
all
Prayers
,
unto
thee
shall
all
flesh
come
.
Q.
What
Reasons
are
there
to
shew
that
we
must
pray
to
God
alone
?
A.
1.
The
Lord
from
Heaven
hath
warned
us
to
take
him
only
for
our
God
,
Psal
.
81.9
,
10
,
11.
Deut
.
32.39
.
&
6.13
.
Jer
.
17
7.8
.
Mat
.
6.9
.
Luk
.
11.2
.
Joh
.
16.23
.
&
4..3
.
Rom
.
8.15
.
Gal
.
4.6
.
Judg
.
13.16
.
Apoc
.
14.7
.
&
19.10
.
Psal
.
5.2
.
&
105.4
.
Isa
55.6
.
and
to
worship
him
alone
:
The
Sonne
of
God
teacheth
us
to
say
,
Our
Father
which
art
in
heaven
;
The
voice
of
the
Spirit
within
us
is
,
Abba
,
Father
.
Let
us
ask
the
opinion
of
the
Angels
and
Saints
.
If
thou
wilt
offer
a
Sacrifice
(
say
they
)
offer
it
to
God
;
worship
him
,
who
made
heaven
and
earth
.
And
this
is
the
voice
of
men
converted
,
To
thee
do
we
cry
.
From
all
this
its
ready
to
be
concluded
,
that
God
only
ought
to
be
called
upon
with
joyfull
belief
:
because
the
invocation
of
the
true
God
only
is
commanded
in
the
holy
Scriptures
,
confirmed
with
Promises
touching
audience
,
and
commended
to
us
by
the
examples
of
Angels
and
holy
men
.
2.
When
Prayer
doth
not
simply
ask
things
,
but
ask
them
as
meanes
making
for
Gods
glory
and
our
salvation
;
and
when
no
power
but
God
can
make
inferiour
things
conduce
to
the
Glory
of
his
name
,
and
the
increase
of
grace
in
us
:
hence
it
is
manifest
,
we
cannot
ask
any
thing
religiously
,
but
of
God
only
.
Even
as
a
natural
man
cannot
desire
any
thing
according
to
nature
,
which
doth
not
pertain
to
the
continuing
and
well-being
of
nature
:
so
a
spiritual
man
cannot
out
of
grace
desire
any
thing
religiously
,
which
doth
not
some
way
profit
to
the
conservation
and
perfection
of
that
grace
which
is
in
him
.
3.
Prayer
is
a
spiritual
Sacrifice
,
1
Pet
.
2.5
.
Psal
.
141.2
.
Mal
.
1.11
.
Rev.
5.8
.
&
8.4
.
Luk
.
1.10
.
Exo
.
22.20
.
Deut
.
17.3
.
Act.
14.12
,
14.
or
sweet
smelling
Incense
.
But
Sacrifice
must
be
offered
to
the
Lord
alone
.
When
the
Priest
of
Jupiter
with
the
people
would
have
sacrificed
to
Paul
and
Barnabas
,
they
rent
their
clothes
,
and
cryed
out
,
Sirs
,
Why
do
ye
these
things
?
The
Rhemists
upon
that
place
tell
us
,
that
externall
Sacrifice
may
not
be
offered
to
man
or
creature
,
but
to
God
only
:
as
if
Prayer
were
not
more
honourable
and
higher
service
and
worship
,
then
are
Bullocks
or
Calves
.
For
how
much
the
figure
is
inferiour
to
the
thing
figured
,
and
the
shadow
to
the
body
:
by
so
much
is
the
offering
up
of
Bullocks
and
Calves
inferiour
to
the
Oblation
of
Prayers
.
Psal
.
50.8
,
9
,
10
,
11
,
12
,
13
,
14
,
15.
Psal
.
50.15
.
&
44.20
,
21.
Mat
.
4.10
.
Jer
.
23.23
,
24.
Neh
.
1.6
.
Psal
.
65.2
.
&
66.18
.
Psal
57.2
.
Eph.
3.20
.
Jam
.
1.5.17
.
1
Joh
.
5.14
.
2
Chro
.
6.30
.
Psal
.
94.9
,
10.
Jer
.
17.9
.
1
King
.
8.39
.
Act.
1.24
.
Psal
.
7.9
.
&
44.21
.
Rom
.
10.
Jer
.
17.
De
beat
.
Sanct
.
lib
.
1.
cap
.
20.
Vis
.
Jun.
ani
.
in
Bell
.
ibid
.
4.
Prayer
to
obtain
grace
or
glory
is
a
part
of
Divine
worship
.
But
Divine
worship
is
proper
to
the
Lord
alone
.
5.
He
to
whom
we
pray
must
be
able
to
hear
all
Prayers
in
all
places
,
at
one
time
;
willing
and
able
to
give
all
good
and
perfect
gifts
,
good
for
matter
,
good
for
use
,
and
that
alwaies
;
to
search
the
secret
corners
of
the
heart
,
and
to
understand
the
thoughts
.
But
God
only
is
every
where
present
,
heareth
all
Prayers
,
is
most
willing
and
able
to
help
,
knoweth
all
hearts
,
and
understandeth
every
imagination
.
As
for
mentall
Prayers
,
the
Angels
often
cannot
know
them
;
the
Saints
in
Heaven
have
no
meanes
how
to
understand
them
for
ought
the
Scripture
teacheth
.
Had
they
knowledge
,
yet
the
other
things
are
doubtfull
;
for
they
can
do
nothing
which
they
will
not
,
and
they
will
not
do
any
thing
to
which
God
calleth
them
not
;
they
are
so
perfectly
conformed
to
his
pleasure
,
and
attend
his
beckoning
in
all
things
.
But
we
know
it
is
the
Lords
will
to
be
called
on
,
and
so
to
perform
that
he
knoweth
we
want
;
and
he
is
both
willing
and
able
to
supply
it
unto
us
.
6.
We
cannot
call
upon
any
religiously
,
on
whom
we
may
not
religiously
believe
.
But
we
are
to
believe
religiously
in
God
alone
;
to
derive
faith
from
any
creature
is
a
thing
accursed
.
Bellarmine
shuffles
to
decline
the
force
of
this
reason
,
thus
;
He
cannot
call
upon
the
Saints
,
who
doth
not
believe
that
there
are
Saints
,
and
in
a
manner
hope
in
them
.
But
the
Scripture
sheweth
we
should
believe
in
the
Saints
in
no
manner
,
but
in
the
Lord
alone
.
It
is
one
thing
to
have
faith
of
the
Saints
,
another
to
believe
in
the
Saints
:
He
that
denies
the
former
,
denies
the
communion
of
Saints
in
the
unity
of
the
Spirit
;
he
that
affirmes
the
other
,
hath
neither
learned
Christ
or
Piety
.
Let
us
then
make
the
Name
of
the
Lord
our
strong
Tower
,
to
which
we
fly
seeking
salvation
.
Men
love
not
to
be
sorted
in
any
business
but
with
their
Peeres
and
equals
;
so
neither
shall
the
living
God
like
to
be
matched
with
his
creatures
.
Q.
Our
Saviour
teacheth
us
to
pray
,
Our
Father
:
must
we
not
then
pray
to
the
Son
,
and
the
holy
Spirit
?
Mat
.
28.19
,
20.
Joh
.
5.23
.
Isa
.
6.3
.
Joh
.
12.41
.
Act.
28.25
.
A.
As
we
are
baptized
into
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
so
are
we
to
call
upon
the
Father
,
Son
,
and
Holy
Ghost
:
for
they
are
one
in
essence
,
the
object
of
religious
adoration
,
and
stand
in
such
natural
relation
to
each
other
,
that
when
one
is
invocated
,
all
are
invocated
.
The
Father
excludeth
all
other
persons
that
are
pure
creatures
,
not
persons
which
have
the
same
singular
essence
with
him
.
But
he
is
fitly
named
alone
,
because
the
Sonne
by
voluntary
dispensation
hath
the
part
of
a
Mediatour
,
Joh
.
14.6
.
&
16.23
.
through
whom
we
go
to
the
Father
;
and
the
Spirit
of
Christ
the
Office
of
a
School-master
,
teaching
what
to
pray
,
and
as
we
ought
.
Q.
Is
it
necessary
alwaies
to
name
the
Father
,
or
the
three
Persons
in
Trinity
distinctly
when
we
call
upon
God
?
A.
It
is
necessary
to
conceive
in
mind
the
true
God
in
Christ
,
though
not
distinctly
to
consider
the
three
Persons
.
The
reason
is
,
because
every
act
of
religion
doth
require
that
we
some
way
apprehend
the
object
of
it
;
and
as
there
can
be
no
sight
without
some
visible
object
propounded
:
so
no
act
of
religious
worship
without
this
object
in
some
wise
conceived
.
But
in
wishing
the
effecting
of
things
,
it
is
not
necessary
to
name
any
persons
,
nay
,
yet
God
indefinitely
.
Thus
Jabez
called
on
the
God
of
Israel
,
1
Chro
.
4.10
.
saying
,
Oh
that
thou
wouldst
bless
me
indeed
,
and
enlarge
my
coast
.
Sometimes
it
is
lawfull
to
name
indefinitely
,
without
express
mention
of
any
person
.
Act.
4.24
.
&
22.24
.
Psal
.
17.1
.
2
Thes
.
3.5
.
Lord
thou
art
God
,
who
hast
made
Heaven
and
Earth
,
&c.
Hear
the
right
O
Lord
,
attend
unto
my
cry
.
Instances
of
this
kind
are
every
where
in
the
holy
Scriptures
.
It
is
lawfull
also
when
we
name
persons
,
to
name
one
only
,
two
,
or
all
the
three
,
provided
that
we
name
not
one
as
excluding
the
other
two
,
nor
yet
two
as
excluding
the
third
:
for
thus
calling
on
one
,
we
invocate
all
:
and
as
naming
no
person
distinctly
,
we
do
not
dishonour
the
persons
:
so
naming
one
and
not
others
,
doth
no●
breed
any
inequality
of
honour
in
our
worship
.
This
is
confirmed
by
the
approved
practice
of
the
Saints
in
the
Scripture
,
sometimes
naming
one
,
sometimes
two
,
sometimes
all
three
persons
in
Trinity
.
2
Cor
.
13.14
.
Rev.
1.4
,
5.
1
Thes
.
3.11
.
1
Cor
.
1.3
.
2
Cor
.
1.2
.
Gal
.
1.2
.
2
Joh
.
3.
Eph.
1.17
.
Act.
7.59
.
Phil
.
4.23
.
1
Thes
.
5.28
.
Gal
.
6.18
.
2
Thes
.
3.18
.
2
Tim
4.22
.
Philem
.
v.
25.
Rev.
1.4
,
5.
2
Cor
.
13.14
.
2
Thes
.
2.16
.
Paul
shuts
up
his
Epistle
to
the
Corinthians
thus
;
The
grace
of
our
Lord
Jesus
,
and
the
love
of
God
,
and
the
communion
of
the
Holy
Ghost
be
with
you
all
.
The
Apostles
begin
their
Epistles
thus
,
Grace
and
peace
from
God
the
Father
,
and
from
our
Lord
Jesus
Christ
.
Steven
prayed
when
he
was
put
to
death
,
Lord
Jesus
receive
my
spirit
.
Lastly
,
We
may
name
the
Spirit
before
the
Sonne
,
and
the
Sonne
before
the
Father
.
For
as
that
precedency
seemeth
derived
from
priority
of
Order
and
inequality
of
Office
,
which
is
found
amongst
the
Persons
by
voluntary
agreement
;
so
this
latter
naming
of
them
,
seemeth
to
be
grounded
on
the
equality
of
their
natures
.
In
the
Revelation
,
the
holy
Spirit
is
named
before
the
Sonne
:
and
St
Paul
more
then
once
nameth
the
Sonne
before
the
Father
:
Now
our
Lord
Jesus
Christ
himself
,
and
God
even
our
Father
,
who
hath
loved
us
,
and
hath
given
us
everlasting
consolation
,
and
good
hope
through
grace
,
comfort
your
hearts
.
Q
What
Rules
are
further
to
be
observed
in
our
calling
upon
God
?
A.
First
,
We
must
call
upon
God
by
those
Titles
,
by
which
he
hath
been
pleased
to
make
himself
known
unto
us
in
his
holy
Word
.
God
hath
revealed
himself
by
certain
Titles
,
Properties
and
Works
,
that
we
might
know
what
he
will
be
to
us
,
Psal
.
68.4
,
5.
and
make
use
of
his
Name
accordingly
in
our
Petitions
.
Secondly
,
We
must
so
consider
of
God
when
we
come
unto
him
in
Prayer
,
as
that
we
may
see
in
him
the
things
we
desire
.
Eph.
1.17
.
The
Apostle
going
to
Prayer
for
the
Ephesians
,
who
had
believed
on
Christ
,
and
about
to
seek
the
glorious
gifts
of
the
Spirit
,
which
might
help
them
to
know
the
glory
reserved
for
them
,
he
setteth
God
before
him
,
as
the
God
of
that
Christ
,
whom
these
had
now
received
by
faith
into
their
hearts
,
and
the
Father
of
all
glory
,
both
of
them
strengthening
his
faith
.
For
he
could
not
think
that
God
,
the
God
of
Christ
,
would
be
wanting
to
those
who
were
Christs
;
or
that
the
Father
of
all
glory
,
would
deny
these
glorious
gifts
,
which
he
was
about
to
entreat
.
Thus
the
Saints
still
set
God
before
them
,
as
having
that
in
him
for
which
they
pray
.
The
Church
seeking
courage
against
the
rage
of
Persecutors
,
and
that
Wonders
might
be
wrought
,
they
set
God
before
them
,
as
the
God
of
power
,
Act.
4.24
.
who
had
made
Heaven
and
Earth
.
When
David
would
beg
remission
of
his
sinne
,
he
considers
of
God
,
as
a
God
with
whom
there
is
plenty
of
redemption
or
forgiveness
.
Psal
.
51.1.2
.
When
he
would
have
ease
in
misery
,
or
deliverance
from
the
cruelty
of
his
enemies
,
he
considers
of
him
as
a
Father
of
mercy
,
and
God
of
all
consolation
.
Psal
.
86.15
,
16
&
79.8
,
9.
2
Cor
.
1.3
,
4.
Heb
.
13.20
,
21.
Paul
seeking
the
consummation
or
perfecting
of
the
believing
Hebrews
,
he
doth
set
God
before
him
,
as
who
had
from
the
lowest
humiliation
,
brought
the
head
of
them
to
glory
.
This
doth
strengthen
faith
,
and
inflame
devotion
.
When
men
come
to
ask
of
those
who
have
enough
of
that
they
seek
,
and
to
ask
it
in
such
measure
only
as
that
it
is
not
any
thing
for
those
they
sue
unto
to
vouchsafe
,
they
easily
perswade
themselves
that
they
shall
speed
.
We
seek
things
more
securely
,
when
we
know
them
to
be
where
we
are
in
looking
them
,
and
we
follow
them
more
affectionately
,
when
now
we
are
gotten
after
a
manner
into
the
sight
of
them
.
Thirdly
,
We
must
call
upon
God
by
such
Names
,
Titles
,
or
Descriptions
,
as
are
most
apt
to
enflame
desires
,
stirre
up
reverence
,
1
Chro
.
29.10
.
confirm
faith
,
or
encourage
the
heart
,
according
as
our
necessity
and
disposition
doth
require
.
Majesty
,
Power
,
Bounty
,
and
Love
do
shine
in
the
Titles
of
God
;
and
we
are
to
make
use
of
them
especially
,
that
are
fittest
to
raise
the
heart
in
desire
and
faith
,
or
to
strike
it
with
awe
or
reverence
as
occasion
requireth
.
If
many
and
general
requests
be
to
be
put
up
,
then
such
Titles
and
Names
must
be
used
that
may
perswade
we
shall
be
heard
in
all
.
If
some
particular
Petition
be
to
be
preferred
,
then
choice
is
to
be
made
of
such
Titles
or
Names
,
as
may
help
the
heart
in
that
particular
.
Abrahams
servant
being
to
pray
for
success
in
his
Masters
business
,
saith
,
O
Lord
God
of
my
Master
Abraham
,
Gen.
24.12
.
I
pray
thee
send
me
good
speed
this
day
,
and
shew
kindness
unto
my
Master
Abraham
.
When
Peter
did
intreat
God
to
make
choice
of
an
Apostle
to
supply
the
place
of
Judas
,
he
saith
,
Thou
Lord
,
who
knowest
the
hearts
of
all
men
,
Act.
1.24
.
shew
whether
of
these
two
thou
hast
chosen
.
When
David
prayeth
against
the
enemies
of
God
and
his
Children
,
he
saith
;
O
Lord
God
to
whom
vengeance
belongeth
,
Psal
94.1
.
O
God
to
whom
vengeance
belongeth
,
shew
thy self
.
When
Jehoshophat
was
in
fear
of
the
Moabites
,
Ammonites
,
and
others
that
came
against
him
,
he
cried
unto
the
Lord
,
and
said
:
O
Lord
God
of
our
Fathers
,
Art
not
thou
God
in
Heaven
?
and
rulest
not
thou
over
all
the
Kingdoms
of
the
Heathen
?
2
Chro
.
20.6
.
and
in
thine
hand
is
there
not
power
and
might
,
so
that
none
is
able
to
withstand
thee
?
Nehemiah
and
Daniel
praying
for
the
people
that
were
in
distress
,
use
this
Preface
;
Neh
.
1.5
.
Dan
.
9
4
O
Lord
God
of
Heaven
,
the
great
and
terrible
God
,
that
keepeth
Covenant
and
mercy
for
them
that
love
him
,
and
observe
his
Commandements
.
If
the
heart
be
dejected
in
conscience
of
thine
unworthiness
,
consider
of
God
as
a
loving
and
mercifull
Father
,
that
is
most
ready
to
hear
and
help
.
If
thou
be
in
deep
distress
,
it
is
good
to
adde
the
consideration
of
his
power
and
goodness
,
who
is
able
and
willing
to
work
thy
enlargement
.
But
now
,
O
Lord
,
thou
art
our
Father
.
Isa
.
64.8
.
It
is
behovefull
for
every
one
that
would
make
a
good
entrance
into
Prayer
(
without
which
he
is
not
like
to
make
a
good
proceeding
)
to
acquaint
himself
with
the
true
understanding
of
the
manifold
Names
and
Descriptions
of
God
recorded
in
Scripture
,
and
then
to
make
choice
of
such
Titles
to
Name
him
by
,
as
are
most
fit
to
incite
reverence
,
confirm
faith
,
and
are
specially
to
be
exercised
in
granting
his
requests
.
Deut
.
4.16
,
17
Exo
.
20.4
.
Fourthly
,
The
express
Commandement
of
God
forbiddeth
to
worship
him
by
any
Image
or
similitude
,
and
he
himself
sheweth
in
many
places
,
that
he
will
severely
punish
the
sinne
of
them
that
shall
give
his
glory
to
dumb
Idols
.
Fifthly
,
God
best
knowes
himself
,
and
those
Titles
are
fittest
which
he
hath
manifested
of
himself
;
which
are
more
clearly
revealed
in
the
New
Testament
,
in
the
time
of
Christ
,
than
in
the
Old.
CHAP.
IX
.
Shewing
that
we
must
come
to
God
in
the
Name
of
Christ
,
the
onely
Mediatour
betwixt
God
and
man
,
who
makes
Intercession
for
us
;
And
not
pray
to
Saints
,
or
Angels
to
intercede
for
us
.
Question
:
MUst
we
pray
unto
Christ
as
Mediatour
?
A.
We
must
call
upon
God
,
as
the
first
Authour
of
all
good
things
,
and
the
Father
,
of
whom
are
all
things
,
and
we
by
him
:
Christ
is
to
be
called
upon
,
Buca●
.
loc
.
com
.
35.
q
.
9.
1
Cor
.
8.6
.
1
Cor
.
1.2
.
1
Tim
.
2.6
.
Ioh
.
14.6
,
13.
&
16.23
.
Psal
.
45.11
.
Psal
.
72.11
,
15.
Phil
.
2.10
.
Rom
.
15.12
.
Ioh
.
14.1
.
Heb
.
1.6
.
Act.
●
.
59
.
2
Cor
.
12.8
.
1
Thes
.
3.12
.
2
Ioh
.
3.
Act.
9.14
.
Phil
.
4.23
.
1
Thes
.
5.28
.
Gal
.
6.18
.
Rev.
5.12.13
.
2
Thes
.
3.18
.
2
Tim
.
1.2
.
2
Tim
.
4.22
.
Phil
.
2.25
.
as
the
only
Mediatour
betwixt
God
and
man
,
by
whom
are
all
things
,
and
we
by
him
:
or
by
whom
God
doth
give
unto
us
all
saving
blessings
,
and
by
whom
we
have
access
to
God
.
Of
this
we
have
most
illustrious
Testimonies
and
Examples
in
the
Scripture
.
The
King
shall
greatly
desire
thy
beauty
;
for
he
is
thy
Lord
,
and
worship
thou
him
.
Yea
,
all
Kings
shall
fall
down
before
him
;
all
Nations
shall
serve
him
.
At
the
Name
of
Jesus
every
knee
shall
bow
.
In
him
shall
the
Gentiles
trust
.
Let
all
the
Angels
in
Heaven
worship
him
.
Steven
prayed
,
Lord
Jesus
receive
my
spirit
.
I
besought
the
Lord
thrice
,
saith
Paul
,
that
it
might
depart
from
me
.
Now
God
himself
and
our
Father
,
and
our
Lord
Jesus
Christ
direct
our
way
unto
you
.
The
Angels
in
Heaven
,
and
the
twenty
four
Elders
sing
in
the
Revelation
,
Worthy
is
the
Lamb
that
was
slain
,
to
receive
power
,
and
riches
,
and
wisdom
,
and
strength
,
and
honour
,
and
glory
,
and
blessing
.
But
we
freely
acknowledge
that
there
is
some
difference
betwixt
the
adoration
of
God
,
as
he
is
God
absolutely
;
and
of
Christ
,
as
Mediatour
betwixt
God
and
man
.
And
as
faith
in
the
acknowledgment
of
Christ
doth
discern
his
natures
,
and
attribute
unto
him
according
to
them
both
,
what
it
ought
according
to
the
Scriptures
:
so
it
desireth
that
in
the
work
of
hearing
,
as
the
apotelesme
of
the
Office
,
he
would
do
according
to
each
nature
,
what
is
proper
to
them
.
Q.
Why
must
we
come
to
God
in
the
Name
of
Christ
?
A.
1.
All
access
unto
God
requireth
three
things
:
that
he
be
in
a
place
to
which
we
may
come
,
that
a
way
be
prepared
,
that
liberty
be
granted
to
come
with
confidence
.
But
all
these
are
obtained
in
Christ
our
Mediatour
.
For
he
is
appointed
of
the
Father
,
Rom
.
3.25
.
that
he
should
be
our
propitiation
through
faith
in
his
blood
,
in
whom
a
Throne
of
grace
is
erected
for
miserable
sinners
,
to
which
we
may
approach
with
boldness
and
confidence
,
Heb
4.16
.
the
Law
which
did
convince
,
accuse
,
and
condemn
,
being
removed
out
of
Gods
sight
.
And
he
hath
not
only
dedicated
the
new
and
living
Way
by
his
flesh
,
Heb
.
0.9
,
20.
Joh
.
14.6
.
Heb
.
10.22
.
whereby
we
must
come
unto
God
,
but
is
the
true
and
living
way
leading
directly
unto
the
Father
.
Liberty
to
come
unto
God
is
granted
unto
us
by
the
blood
of
Christ
,
who
is
entred
into
the
heavenly
Sanctuary
for
us
,
that
with
a
true
heart
,
and
full
assurance
of
faith
we
might
have
access
unto
God
.
Therefore
the
Scriptures
do
plentifully
witness
,
Eph
2.28
.
&
3.12
.
Heb
.
7.25
.
&
13.15
.
Eph.
2.1
,
2.
Rom
.
5.10
.
Prov.
15.8
,
25
Isa
.
1.13
,
15.
Heb
.
11.4
.
1
Tim
.
2.5
.
Col.
1.14
,
20.
1
Joh
2.2
.
Heb
.
7.25
.
Psal
.
110.4
.
Rom
.
8
3●
.
that
we
have
no
access
unto
the
Father
but
in
Jesus
Christ
,
in
whom
he
is
become
our
loving
Father
,
who
not
considered
in
him
is
a
most
terrible
Judge
,
sitting
upon
the
Throne
of
strict
justice
,
most
dreadfull
to
a
sinner
not
able
to
stand
before
it
.
2.
We
are
all
enemies
of
God
by
nature
,
ungodly
and
wicked
:
But
the
Prayers
of
enemeis
,
wicked
and
ungodly
,
God
will
not
hear
,
cannot
accept
:
Therefore
we
stand
in
need
of
a
Mediatour
by
whom
our
Prayers
being
offered
to
him
may
be
accepted
.
3.
Christ
is
our
Mediatour
,
Redeemer
,
Advocate
and
Intercessour
,
who
by
the
blood
of
the
Cross
hath
reconciled
us
to
God
,
and
now
sitteth
at
the
right
hand
of
the
Father
to
make
request
for
us
;
in
whose
Name
our
Prayers
find
acceptance
.
For
he
onely
can
wash
away
the
staines
of
our
Prayers
,
and
so
sanctifie
them
that
they
may
be
acceptable
and
pleasant
unto
God
.
Q.
Why
must
we
pray
to
God
in
the
Name
of
Christ
our
Mediatour
only
?
A.
1.
No
man
will
assume
this
honour
of
Mediation
or
Intercession
to
himself
,
but
he
that
was
called
thereunto
of
the
Father
.
For
it
is
a
fault
to
thrust
our selves
into
business
no
way
belonging
unto
us
;
Heb
.
5.4
.
Non
est
fine
culpa
,
qui
rei
,
quae
ad
cum
non
pe●tinet
,
se
immiscet
.
De
.
Cretal
.
6.
lib
.
tit
12.
de
reg
.
juris
.
Digest
.
lib
.
50.
Tit
.
17.
de
reg
.
juris
.
36.
1
Tim
2.5
.
1
Joh
.
2.2
,
3.
Heb
.
2.17
.
&
4.14
,
16.
Eph.
3
12.
&
2.18
.
As
there
is
no
secondary
God
,
so
no
secondary
Mediatour
.
That
which
is
given
to
another
without
commssion
from
Christ
,
is
taken
from
him
.
Rom
.
8.34
.
Heb
.
7.25
.
Quaedam
sunt
Dei
nomina
,
quae
quamvis
Deo
●conveniant
propria
quadam
ratione
,
tamen
hominibus
etiam
communicantur
.
Act.
10.4
.
Vers
31.
At
vicissim
alia
quaedam
▪
quae
non
communicantur
:
&
in
his
nomen
Mediatoris
.
Dan
.
10.12
.
Christ
is
no
immediate
Mediatour
,
unless
men
have
as
immediate
access
to
him
,
as
he
hath
to
God
the
Father
.
Heb
.
1.3
.
&
7.25
.
&
9.24
.
2
Chron
.
26.18
,
19.
Psal
.
141.2
.
Hessel
.
in
1
Tim
.
2.
Bell
.
con
.
7.
lib
.
1.
cap
.
17.
Rhem
.
annot
.
in
1
Tim
.
2.
and
a
thing
no
way
incident
to
the
authority
of
man
,
to
ordain
who
shall
be
his
Intercessour
unto
God
to
procure
acceptance
unto
his
Prayers
.
But
Christ
only
is
ordained
of
the
Father
to
he
our
Mediatour
,
by
whom
we
have
access
unto
the
Father
with
confidence
,
who
is
both
able
and
willing
faithfully
to
plead
the
cause
of
all
Believers
with
God
.
2.
He
that
is
to
offer
up
our
Prayers
to
God
,
must
be
our
Mediatour
of
Intercession
and
Redemption
,
who
is
able
to
save
us
both
by
merit
and
efficacy
.
For
these
two
parts
of
the
Priestly
Office
are
so
conjoyned
,
that
neither
can
stand
without
the
other
,
or
be
communicated
severally
to
any
person
.
But
Christ
only
is
our
Mediatour
of
Redemption
and
Intercession
,
who
is
able
to
save
both
by
merit
and
efficacy
.
3.
To
offer
our
Prayers
to
God
is
to
get
them
acceptance
in
his
sight
:
For
there
can
be
no
Mediatour
to
inform
him
,
but
only
to
grace
and
speed
our
suits
.
And
therefore
it
is
all
one
to
say
to
Cornelius
,
thy
Prayes
are
come
up
before
God
,
and
thy
Prayers
are
accepted
with
God
:
All
one
to
Daniel
,
thy
words
were
heard
,
and
thy
suit
was
accepted
.
Besides
,
to
imagine
any
other
offering
of
our
Prayers
to
God
by
the
Ministry
of
any
,
then
that
which
doth
purge
out
their
wants
,
and
purchase
their
acceptance
,
is
to
speak
of
God
as
of
a
man
,
and
to
talk
in
a
dream
.
But
thus
as
a
Mediatour
to
offer
up
our
Prayers
to
God
,
we
have
only
Christ
,
by
whom
only
our
Prayers
,
as
our selves
are
made
acceptable
unto
God
.
4.
The
Scripture
teacheth
us
,
that
Christ
offereth
our
requests
for
us
,
in
that
he
is
our
High
Priest
,
and
hath
reconciled
us
to
God
.
And
the
Law
of
shadowes
allowed
none
to
burn
Incense
,
but
the
Priest
that
offered
the
burnt
Offering
,
as
the
High
Priests
answer
to
Uzzia
sheweth
;
to
teach
us
that
none
can
present
our
Prayers
to
God
,
which
are
spiritual
Incense
,
but
he
which
purgeth
our
sins
.
5.
The
Papists
themselves
being
convinced
with
evidence
of
truth
,
are
forced
to
confess
that
Christ
only
as
Mediatour
doth
present
our
Prayers
before
God
;
though
they
deny
it
again
in
praying
to
Saints
and
Angels
as
Mediatours
and
Patrones
in
a
sort
,
as
is
to
be
shewed
afterwards
.
Q.
May
we
pray
to
Christ
to
pray
for
us
?
A.
The
Rhemists
to
cover
their
idolatry
in
praying
to
Saints
and
Angels
as
Mediatours
,
Thom
.
Aquin
.
tell
us
they
may
not
pray
to
Christ
,
to
pray
for
us
;
for
that
were
to
think
or
speak
basely
of
him
.
But
out
of
what
Well
draw
they
this
water
:
but
out
of
the
filthy
puddle
and
sink
of
their
own
brain
?
For
why
may
we
not
pray
unto
Christ
that
he
would
pray
for
us
?
seeing
it
is
his
Office
to
pray
for
us
.
Joh
.
14.15
,
16.
For
we
being
priviledged
to
call
upon
him
,
or
beseech
him
to
do
his
Office
,
it
followeth
,
that
our
warrant
is
also
good
to
pray
to
him
to
pray
for
us
.
Again
,
whereof
he
hath
given
us
promise
,
Joh
.
16.
thereof
we
may
make
request
unto
him
:
it
being
then
evident
in
express
words
,
that
he
hath
promised
to
pray
for
us
,
it
followeth
that
we
may
call
for
his
promise
.
These
fellowes
make
out-cryes
against
Calvin
,
as
if
he
should
overthrow
the
intercession
of
Christ
,
because
he
taketh
away
his
praying
upon
knees
in
Heaven
,
as
not
fitting
for
the
glorious
estate
whereunto
he
is
received
.
But
the
Jesuits
by
these
words
at
once
,
have
made
a
clean
dispatch
of
the
intercession
of
Christ
,
that
he
should
neither
kneeling
,
standing
,
nor
sitting
pray
for
us
:
for
seeing
we
may
desire
him
to
do
whatsoever
by
his
Office
of
Mediation
he
hath
promised
to
do
:
it
being
(
by
the
Jesuites
Divinity
)
unlawfull
for
us
to
pray
Christ
to
pray
for
us
:
it
followeth
,
that
it
is
no
part
of
his
Office
to
pray
for
us
.
Our
Saviour
saith
to
his
Disciples
,
Joh
.
16.26
.
At
that
day
ye
shall
ask
the
Father
in
my
Name
:
and
I
say
not
unto
you
,
that
I
will
pray
the
Father
for
you
:
But
his
meaning
is
not
that
he
would
not
ask
the
Father
,
Maldon
.
in
●oh
.
16.26
.
but
that
the
Father
did
so
love
them
,
was
so
favourable
unto
them
,
that
he
would
give
all
good
things
unrequested
,
that
it
should
not
seem
necessary
,
that
he
should
make
request
for
them
.
Q.
Do
not
the
Angels
offer
up
our
Prayers
to
God
?
1
Tim
.
2.5
.
See
D.
Fulk
.
answ
to
the
Rhem
.
in
Col.
2.18
.
A.
1.
There
being
but
one
Mediatour
between
God
and
man
,
and
that
in
matter
of
Intercession
,
whosoever
setteth
a
created
Angel
in
the
place
of
that
Mediatour
,
must
needs
thrust
out
our
Saviour
Christ
.
2.
If
the
Angels
offer
up
our
Prayers
,
it
is
either
to
inform
God
and
put
him
in
remembrance
,
or
to
procure
acceptance
to
our
supplications
.
But
God
is
not
as
man
,
that
he
should
need
an
Informer
;
nor
can
they
procure
acceptance
to
our
Prayers
.
3.
The
holy
Angels
will
not
undertake
an
Office
to
which
they
are
not
called
of
God
.
But
God
hath
not
called
them
to
offer
up
the
Prayers
of
the
Saints
.
See
the
Reasons
before
.
Q.
In
the
Revelation
it
is
said
,
that
an
Angel
came
and
stood
at
the
Altar
,
having
a
golden
Censer
,
Rev.
8.3
.
Bell
.
de
Sanct
.
beatit
.
cap
.
16.
sect
.
Tertia
.
and
there
was
given
unto
him
much
Incense
,
that
he
should
offer
it
with
the
Prayers
of
all
Saints
upon
the
golden
Altar
,
which
was
before
the
Throne
.
A.
This
cannot
be
understood
of
any
created
Angel
or
ministring
Spirit
.
For
,
Exo
.
30.7
.
Lev
.
16.12
.
Heb
.
7.27
.
Zanch
.
ubi
supra
.
1.
In
the
words
there
is
an
allusion
to
the
ministry
of
the
High
Priest
under
the
Law
,
and
the
Angel
is
propounded
as
a
Priest
ministring
before
the
Lord
.
But
that
either
the
Name
or
Office
of
a
Priest
should
be
given
to
an
Angel
which
is
not
partaker
of
flesh
and
blood
,
is
a
skrieking
only
heard
in
the
wilderness
of
the
Popish
Church
,
never
taught
in
the
holy
Scriptures
.
2.
The
holiness
of
Angels
which
are
not
partakers
of
flesh
and
blood
,
although
it
were
greater
and
perfecter
then
it
is
,
cannot
make
any
supply
of
our
wants
,
whose
defects
must
be
made
up
by
one
of
our
own
nature
.
But
this
Angel
doth
perfume
the
Prayers
of
the
Saints
with
sweet
Odours
.
3.
This
Angel
offer'd
up
the
Prayers
of
all
the
Saints
wheresoever
dispersed
,
which
cannot
be
done
by
all
the
creatures
in
Heaven
and
Earth
,
much
less
by
one
only
creature
.
For
if
there
were
any
one
Angel
which
could
be
in
all
places
at
one
time
and
in
one
moment
,
to
hear
the
Prayers
of
all
the
faithfull
,
what
needs
so
many
Legions
and
ten
thousands
of
Angels
for
the
Ministry
of
the
Saints
.
4.
The
Jesuites
themselves
out
of
the
verse
before
,
have
truly
affirmed
that
it
is
our
Saviour
Christ
:
which
is
plain
by
the
Reasons
before
alleged
,
and
by
the
manner
of
speech
used
in
this
place
,
of
another
Angel
,
Mal
.
3.1
.
Viega
.
com
.
in
Apoc
.
cap
.
8.
sect
.
2.
De
manu
Angeli
,
&
Christi
.
Nec
rectè
quidam
crecentioribus
dicunt
,
Christum
nunquam
Angelum
absolutè
dici
:
satis
est
ex
consequentibus
Christum
esse
colligere
.
Heb
.
13.15
.
Aug.
hom
.
6.
in
Apoc
.
tom
.
9.
pag
.
670.
Trimas
.
in
hunc
loc
.
Beda
in
Ap.
tom
.
5.
Ribera
in
Apoc
.
8.5
.
Viega
.
ibid
.
whereby
John
usually
noteth
out
our
Saviour
Christ
in
this
Book
,
as
one
who
differeth
from
other
Angels
,
both
in
nature
,
in
Office
,
in
Authority
,
Dignity
and
Operation
.
For
he
alone
is
ordained
of
the
Father
to
offer
up
our
Prayers
;
the
perfume
and
sweet
Odours
,
wherewith
the
infection
and
imperfection
of
our
Prayers
,
are
perfumed
,
is
his
alone
,
and
given
to
him
;
he
hath
reconciled
unto
God
,
and
in
him
is
the
Father
pleased
.
He
,
and
he
alone
,
doth
appear
in
Heaven
for
us
,
pleading
the
cause
of
his
Elect
continually
.
Q.
May
we
not
pray
to
the
Saints
or
Angels
as
Mediatours
or
Advocates
?
A.
1.
The
Papists
themselves
teach
,
Bell
.
con
.
7.
lib
.
1.
cap
.
17.
1
Joh
.
2.2
.
Joh
.
14.6
.
Col.
1.19
,
20.
Breviar
.
Rom
.
Offic
.
Parv
.
B.
Maria
.
ad
completor
.
Offic
.
B.
Mar.
Virg
.
ad
primam
,
&
seq
.
For
if
these
blessings
be
theirs
by
their
merits
and
right
of
purchase
,
they
may
dispose
of
them
at
their
pleasure
.
Concil
.
Trid
.
sess
.
25.
cap
.
2.
Bell
.
cont
.
7.
lib
.
1.
cap
.
Durand
.
in
Sent
.
lib
.
4.
dist
.
45.
q
.
4.
Lombard
.
lib
.
4.
dist
.
45.
Alex
.
Ales
.
See
Chem
.
exam
.
Par
.
3.
de
Invoc
.
Sanct
.
pag
.
232
,
&c.
Catechis
.
Rom
.
In
the
Court
of
Heaven
,
he
which
appoints
the
supream
,
appoints
the
subordinate
:
and
as
no
creature
may
assume
,
so
no
creature
may
yeeld
,
either
supream
or
subordinate
jurisdiction
to
any
,
in
things
of
this
nature
,
besides
or
without
commission
from
the
highest
.
But
the
distinction
of
Mediatour
,
Supream
,
and
Secondary
,
is
mans
device
.
that
we
must
not
pray
to
the
Saints
as
Authours
of
grace
,
glory
,
or
any
Divine
blessing
;
nor
yet
as
immediate
Intercessours
to
God
for
us
.
Which
they
prove
by
this
,
that
Christ
is
the
propitiation
,
the
way
,
and
reconciliation
.
But
herein
they
prove
themselves
to
be
gross
Idolaters
:
for
they
do
not
only
pray
the
Saints
to
pray
for
them
,
but
they
pray
unto
them
as
the
givers
of
grace
.
They
call
the
Virgin
Mary
the
Mother
of
grace
and
mercy
;
they
pray
unto
her
,
to
protect
them
from
their
enemies
,
and
receive
them
in
the
hour
of
death
;
and
this
they
do
,
not
only
to
the
blessed
Virgin
,
but
unto
that
saintless
saint
and
sinfull
Souldier
of
the
Pope
,
Thomas
Becket
.
2.
They
teach
not
that
it
is
necessary
to
invocate
the
Saints
departed
,
or
holy
Angels
:
but
that
well
and
profitably
according
to
the
rules
of
piety
it
may
be
done
.
But
they
speak
of
Divine
invocation
directed
to
them
being
absent
,
as
our
omniscient
Patrones
and
Mediatours
.
And
they
maintain
that
they
are
to
be
prayed
unto
in
three
respects
.
First
,
That
by
their
Prayers
they
would
vouchsafe
to
make
intercession
for
us
.
Secondly
,
That
by
and
for
their
merits
they
would
obtain
what
is
desired
.
Thirdly
,
That
they
would
grant
the
benefits
which
are
asked
.
For
the
Saints
departed
(
according
to
their
Doctrine
)
have
more
free
access
to
God
and
Christ
,
then
the
faithfull
remaining
alive
,
as
being
more
nigh
to
God
;
by
their
works
of
supererogation
done
in
this
life
,
they
have
merited
that
God
should
hear
their
Prayers
;
and
they
are
appointed
of
God
the
administrators
of
the
good
things
which
are
craved
of
them
.
Thus
they
are
made
to
be
Mediatours
,
both
in
merit
and
efficacy
,
betwixt
Christ
and
the
faithfull
living
in
this
world
.
By
which
their
deceit
is
manifest
,
when
they
pretend
that
they
pray
not
to
them
as
Authours
of
Divine
blessings
:
for
no
man
can
be
called
the
Authour
of
Divine
blessings
according
to
piety
and
truth
:
but
the
Saints
departed
are
called
Authours
of
their
own
benefits
;
amongst
which
they
reckon
their
merits
For
every
one
according
to
the
Papists
,
is
the
Authour
of
his
merit
;
and
why
not
of
the
communication
of
it
?
And
if
we
ask
grace
or
glory
to
be
given
for
their
merits
,
do
we
not
make
them
in
a
sort
Authours
of
those
benefits
?
And
all
this
is
done
by
our
Adversaries
.
For
they
use
formall
Prayers
,
and
do
as
devoutly
and
religiously
invocate
Saints
as
the
Lord
himself
.
They
make
difference
between
their
apprehension
of
God
in
their
Prayers
,
and
of
the
Saints
:
but
the
matter
,
gesture
,
and
devotion
of
Prayer
is
all
one
.
In
their
Saint
invocation
they
kneele
down
,
elevating
their
eyes
to
Heaven
,
uncovering
their
heads
,
and
prostrating
their
souls
and
bodies
,
with
sighes
and
groanes
,
they
say
:
Oh
,
blessed
Apostle
Paul
,
I
beseech
thee
to
deliver
me
from
the
Angel
of
Satan
,
and
from
the
wrath
to
come
,
and
conduct
me
to
Heaven
.
And
to
Stephen
;
Oh
,
the
first
Martyr
and
Levite
of
Christ
,
oh
,
holy
Stephen
I
fly
to
thee
,
I
invocate
thee
,
I
humbly
and
devoutly
beseech
thee
.
Bonaventure
saith
;
Oh
Virgin
,
be
thou
to
me
a
strength
against
my
sinnes
that
I
go
not
to
hell
,
encrease
daily
in
me
the
flame
of
charity
:
warm
my
soul
with
thy
love
,
pluck
me
forth
of
the
kennell
of
vice
;
take
away
the
filth
of
my
sinne
,
thou
which
art
whiter
then
snow
,
and
together
with
thy
Sonne
grant
my
request
,
making
me
a
Citizen
of
Heaven
!
Also
in
their
Prayers
,
they
offer
up
the
merits
of
Saints
to
God
,
with
the
same
form
of
words
they
do
the
merits
of
Christ
,
Vis
.
White
Orthod
.
pag
.
55.
56.
White
Def
.
of
the
way
pag
.
98
,
99.
saying
to
Thomas
Becket
:
Oh
God
,
who
hast
granted
us
to
celeberate
the
translation
of
blessed
Thomas
,
we
humbly
beseech
,
that
by
his
merits
and
Prayers
we
may
be
translated
from
vice
to
vertue
,
and
from
prison
to
thy
Kingdom
!
And
which
is
more
monstrous
,
they
use
the
same
words
to
the
Saints
,
they
do
to
Christ
,
and
apply
to
the
creature
,
what
belongs
to
the
Lord
alone
.
This
they
excuse
by
a
silly
shift
,
that
though
they
use
the
same
Titles
and
Formes
of
speech
in
the
service
of
Saints
,
as
they
do
to
Christ
,
yet
their
meaning
is
not
to
attribute
unto
them
the
same
holiness
and
merits
that
they
ascribe
to
Christ
,
but
an
inferiour
,
and
such
as
depends
upon
his
holiness
and
merits
.
But
it
becomes
the
true
Church
of
God
,
Bell
.
cont
.
7.
lib
.
1.
cap
.
17.
The
deniall
of
true
and
reall
honour
to
the
Saints
fully
answerable
to
the
Titles
which
they
give
them
,
must
needs
be
as
true
and
reall
a
mockery
of
them
,
as
it
would
be
to
a
Gentleman
if
his
inferiour
should
thus
salute
him
,
God
bless
your
honour
,
meaning
your
worship
.
2
Tim
.
1.13
.
not
only
to
mean
well
,
but
to
speak
well
;
and
such
therein
as
will
keep
the
Catholike
faith
,
must
also
hold
the
Catholike
form
of
words
.
Again
,
albeit
they
mean
not
such
merits
and
dignity
as
belongs
to
Christ
,
yet
they
mean
more
then
of
right
appertains
to
any
meer
creature
.
For
there
is
no
merit
or
dignity
in
any
creature
capable
of
these
speeches
,
or
of
any
other
that
are
used
in
their
Saint
invocations
:
but
the
least
that
is
meant
,
is
more
then
belongs
to
any
,
but
the
Lord
Jesus
.
3.
If
we
allow
their
words
that
immediate
grammaticall
construction
,
that
belongs
to
all
words
,
they
can
import
no
less
,
than
the
same
service
that
is
given
to
Christ
,
both
really
and
formally
.
Nor
can
many
of
their
Prayers
be
excused
with
that
more
then
unlikely
interpretation
:
for
they
give
such
Titles
to
the
holy
Virgin
,
calling
her
the
Mediatour
of
God
,
the
repairer
of
the
world
,
the
end
of
our
exile
,
the
washing
away
of
our
sinne
,
the
ladder
of
Heaven
,
the
gate
of
Paradise
,
as
will
not
admit
that
excuse
.
And
by
such
like
glosses
,
all
Idolaters
in
the
world
may
excuse
themselves
in
the
worship
of
their
Idols
;
for
when
the
Jew
to
his
Calf
,
and
the
Gentile
to
his
Image
bended
the
knee
,
and
called
it
God
,
they
did
not
esteem
it
in
that
degree
,
that
they
did
God
himself
,
but
onely
gave
it
an
inferiour
honour
,
such
as
they
thought
an
Image
capable
of
;
and
when
they
were
put
to
it
,
would
answer
as
our
Adversaries
do
,
though
the
word
or
action
were
one
,
yet
the
honour
was
farre
different
:
But
we
truly
reply
unto
them
,
that
the
inward
estimation
and
opinion
of
the
mind
,
determining
the
said
words
,
Prayers
,
and
gestures
,
to
such
inferiour
worship
,
as
is
mentioned
,
doth
not
remove
the
reason
of
Idolatry
thereby
from
the
said
words
and
Prayers
:
because
such
as
it
is
,
it
remains
Divine
worship
attributed
to
a
creature
.
And
whereas
they
talk
of
the
merits
of
Saints
depending
upon
the
merits
of
Christ
,
this
will
not
stop
the
gap
:
for
Christ
hath
by
his
obedience
so
merited
or
purchased
all
things
for
us
,
that
he
hath
done
it
solely
,
immediately
,
and
incommunicably
;
which
are
the
three
conditions
of
his
merits
:
and
therefore
he
that
but
subordinates
the
merits
of
a
creature
to
the
merits
of
Christ
,
robs
him
of
his
Office
;
in
that
his
merits
have
no
condition
to
elevate
,
or
advance
the
merits
of
another
,
to
the
making
of
Intercession
.
Christ
is
not
only
robbed
of
his
Office
,
by
denying
of
his
merits
,
or
not
using
them
,
but
also
by
using
and
applying
them
otherwise
then
we
ought
,
and
not
rightly
;
which
is
done
when
we
believe
him
to
be
the
root
of
all
merit
,
but
other
merits
notwithstanding
procure
us
favour
,
and
reconciliation
,
and
eternal
life
with
God
.
Therefore
according
to
the
Scriptures
we
affirm
,
that
this
Invocation
of
Saints
[
which
our
Adversaries
teach
,
]
is
unnecessary
,
neither
pious
,
nor
profitable
,
but
impious
,
unprofitable
,
idolatrous
,
injurious
to
Christ
Jesus
.
CHAP.
X.
Sundry
Reasons
to
shew
that
Invocation
of
Saints
,
is
neither
necessary
,
pious
,
nor
profitable
,
but
idolatrous
.
Question
:
HOw
may
it
be
proved
that
it
is
not
necessary
for
the
Saints
remaining
on
earth
,
to
pray
unto
the
Saints
now
conversant
with
Christ
in
Heaven
?
A.
There
is
a
two-fold
necessity
of
Invocation
:
one
in
respect
of
duty
,
which
the
faithfull
remaining
alive
are
bound
to
perform
to
the
Saints
departed
who
live
with
Christ
:
the
other
in
respect
of
end
,
for
the
obtaining
whereof
Invocation
is
ordained
as
a
necessary
meane
.
The
Invocation
of
Saints
is
necessary
in
neither
respect
.
1.
Not
in
respect
of
duty
,
Vivorum
invocatio
humana
est
,
quam
inhumanum
sit
tollere
,
cum
qui
eam
tollit
,
naturam
ipsam
tollat
.
Defunctorum
verò
ratio
est
dispar
,
quorum
invocatio
sit
religiosa
,
vel
potius
irreligiosa
.
Voss
.
Deut
12.8
.
1
Cor
.
4
6.
Collen
pag
.
230.
Antididag
.
pag
.
43
Ench●rid
.
cap
.
●5
.
ad
.
8.
Vis
.
Chemnit
.
axa
con
.
Trid
.
Par
3.
de
invocat
.
Sanct
.
pag
.
302.
Nullum
mandatu●
requiritur
,
quando
ipsa
,
nos
impellit
necessitas
.
●ell
.
de
beat
.
Sanct
1.
l
c
.
20.
Pigh
contr
.
13.
Hos
.
confess
.
tom
.
1.
cap
.
58.
Tom
.
2.
in
Tho
disp
.
4.
sect
.
1.
pag
.
434.
Pigh
.
Ransh
.
cont
.
cap
.
11.
pag
.
195.
●
.
De
Sanct
.
beat
cap
.
19.
sect
.
Item
Exo
.
&
cap
.
20.
sect
.
Atq●e
exhis
In
1
Tim
.
2.
disp
.
2.
art
.
7.
sect
.
prim
.
because
the
Invocation
of
Saints
is
neither
commanded
of
God
,
nor
established
by
any
threatning
or
promise
,
which
yet
were
necessary
,
if
in
duty
it
were
to
be
performed
of
the
faithfull
in
this
life
.
It
is
an
unchangeable
rule
,
that
no
man
in
Gods
worship
exceed
the
limits
of
his
Commandements
.
But
commandement
or
allowance
concerning
the
Invocation
of
the
dead
can
no
where
be
shewed
in
all
the
Scripture
.
The
censure
of
Collen
saies
,
The
Scripture
no
where
teaches
the
Invocation
of
Saints
,
though
notwithstanding
for
all
that
,
it
be
to
be
received
and
believed
:
and
in
another
Book
,
the
same
Divines
say
,
The
Gospel
indeed
hath
given
no
peculiar
Commandement
touching
this
matter
,
though
it
may
evidently
enough
be
gathered
out
of
it
:
but
with
such
gatherings
we
are
well
enough
acquainted
,
when
the
same
Divines
in
that
place
,
are
fain
to
gather
it
from
Christs
words
upon
the
Cross
,
Eli
,
Eli
,
lammasabacthani
.
Eckius
,
though
according
to
his
fashon
,
he
brags
there
are
innumerable
passages
of
the
Old
and
New
Testament
making
for
it
:
yet
confesses
there
is
nothing
expressly
to
be
found
in
the
Scripture
that
Saints
must
be
invocated
:
and
he
addes
,
that
this
Invocation
of
Saints
ought
not
to
be
expressly
delivered
either
in
the
Old
,
or
New
Testament
for
two
Reasons
.
Which
he
shewes
at
large
,
and
they
plainly
declare
he
thought
there
is
no
Commandement
for
it
in
all
the
Bible
.
Pighius
plainly
granteth
so
much
:
and
he
that
shall
peruse
what
stuffe
Hosius
bringeth
for
the
proof
of
this
point
,
may
plainly
see
that
he
was
of
the
same
mind
.
Suarez
the
Jesuite
puts
the
question
,
Whether
the
Saints
departed
before
Christ
,
did
pray
for
others
:
and
answers
,
that
in
particular
they
could
not
Whence
it
followed
,
that
in
that
time
Prayers
could
not
regularly
be
made
to
souls
in
that
state
,
and
that
any
man
(
in
that
time
)
directly
prayed
to
the
Saints
departed
,
that
they
would
help
them
,
or
pray
for
them
,
we
no
where
read
.
Bellarmine
agrees
with
him
,
that
the
Saints
in
the
time
of
the
Old
Testament
were
not
Invocated
,
because
they
were
not
yet
in
Heaven
.
Salmeron
another
Jesuite
saies
,
there
is
nothing
touching
this
matter
to
be
found
in
any
of
the
Epistles
.
2.
It
is
not
necessary
that
we
pray
unto
them
,
of
whom
we
can
have
no
certain
faith
or
assurance
,
Nulla
hic
necessitas
fingi
potest
,
nisi
aut
Deus
non
possit
omnia
tribuere
:
aut
per
Christum
solum
non
possimus
exaudiri
.
Bellar
.
de
Sanct
beat
cap
.
20.
Hos
.
confess
.
cap
.
58.
that
they
hear
our
Prayers
or
be
acquainted
with
our
desires
.
But
we
can
have
no
faith
or
assurance
,
that
the
Saints
departed
do
hear
our
Prayers
.
Our
Adversaries
could
never
give
themselves
satisfaction
in
the
point
.
They
have
raked
together
a
number
of
waies
whereby
they
think
to
expound
themselves
:
but
still
they
are
uncertain
.
And
their
waies
unsufficient
to
stablish
their
own
conscience
,
as
appears
by
the
multiplying
of
their
Questions
.
Whether
the
souls
of
those
that
are
prayed
unto
be
present
,
or
not
.
If
they
be
present
,
then
whether
it
be
really
,
so
that
they
be
in
the
place
,
where
the
party
praying
to
them
is
,
or
virtually
,
only
by
,
I
know
not
what
understanding
the
things
uttered
to
them
in
our
Prayers
:
Or
whether
they
have
the
understanding
of
our
Prayers
from
others
,
that
give
them
knowledge
.
If
this
way
,
then
who
they
be
,
that
give
them
this
knowledge
?
Whether
the
Angels
that
be
about
us
,
and
know
our
actions
,
or
God
?
If
it
be
God
that
gives
them
this
knowledge
,
then
how
he
doth
it
?
Whether
immediately
by
himself
,
or
by
the
ministry
of
others
?
If
by
others
,
then
who
they
be
?
Whether
Angels
that
are
about
us
:
or
the
spirits
of
holy
and
just
men
,
that
go
from
hence
,
and
tell
the
Saints
in
Heaven
what
our
Prayers
are
?
If
immediately
by
himself
,
then
how
?
Whether
directly
,
and
formally
,
so
that
they
see
in
him
as
in
a
glass
,
by
reason
of
the
beatificiall
Vision
,
what
is
in
the
creature
,
and
so
consequently
the
Prayers
of
the
creature
?
If
they
see
them
in
God
as
in
a
glass
,
then
whether
it
be
from
the
beginning
of
their
blessedness
,
so
that
instantly
upon
their
glorification
,
and
so
soon
as
they
come
into
Heaven
,
and
see
God
,
they
see
all
things
,
that
we
do
in
him
;
or
successively
,
one
thing
after
another
?
But
if
God
reveale
the
knowledg
of
our
Prayers
to
his
Saints
,
not
formally
in
this
manner
,
by
force
and
vertue
of
his
Vision
,
but
only
accedentally
,
then
whether
it
be
not
by
immediate
revelation
,
so
farre
forth
as
it
please
him
,
by
his
peculiar
will
,
to
let
them
see
what
we
pray
:
as
in
this
life
he
reveales
sometime
things
that
are
secret
,
to
his
Prophets
?
It
is
incredible
,
and
such
as
cannot
be
presented
in
any
reasonable
compass
of
words
,
how
the
Divines
of
the
Church
of
Rome
labour
to
shew
these
things
;
and
to
make
every
man
his
own
opinion
seem
most
probable
and
reasonable
.
But
to
no
purpose
:
for
albeit
we
acknowledge
nothing
to
be
impossible
to
God
,
yet
it
is
not
lawfull
to
believe
any
thing
,
as
his
will
,
which
he
hath
not
revealed
.
For
we
must
judge
of
his
will
by
the
Scripture
,
which
touching
these
speculations
saies
never
a
word
:
and
being
in
manifest
places
appointed
to
pray
in
faith
,
how
shall
we
pray
to
them
,
of
whose
hearing
us
we
can
have
no
faith
?
For
these
things
thus
taught
by
the
School-men
,
relish
well
of
mans
wit
and
learning
:
but
what
is
there
in
the
Word
of
God
to
assure
my
conscience
they
be
true
.
3.
This
opinion
of
using
the
mediation
of
Angels
and
Saints
departed
,
arose
from
the
Gentiles
,
Philo
Alexandrinus
took
this
from
Plato
.
Euseb
.
prep
.
Evang
.
lib
.
12.
cap
.
1.
cited
by
Hosius
confess
.
tom
.
1.
cap
.
58.
and
specially
the
followers
of
Plato
,
whose
Doctrine
it
was
,
that
the
spirits
of
men
departed
,
and
Angels
imploy
themselves
in
carrying
our
Prayers
to
God
,
and
therefore
it
is
a
good
way
to
invocate
them
.
Eusebius
reports
the
words
of
Plato
:
Certainly
the
souls
of
the
dead
departed
have
a
certain
power
,
and
are
carefull
about
the
business
of
men
.
These
things
are
true
,
but
the
reasons
containing
them
are
long
:
it
is
the
best
way
therefore
to
credit
that
which
others
have
reported
concerning
them
,
the
reports
being
so
manifold
and
ancient
.
The
which
words
of
Plato
,
cited
sometime
by
a
Papist
,
as
Eusebius
his
own
,
and
by
Hosius
as
approved
of
Eusebius
,
to
prove
the
invocation
of
the
dead
,
shew
,
not
only
the
affinity
of
the
opinions
of
the
Papists
,
and
Gentiles
,
touching
this
point
;
but
also
the
foundation
whereupon
they
both
stand
;
the
ancient
tradition
of
their
Elders
.
4.
In
regard
of
men
the
invocation
of
Saints
departed
is
not
necessary
:
because
neither
the
merits
,
nor
the
intervenient
administration
of
the
Saints
is
necessary
to
impetrate
and
obtain
the
good
things
which
are
asked
by
the
Prayers
of
the
faithfull
in
this
life
.
For
otherwise
the
mediation
and
administration
of
Christ
,
either
is
not
sufficient
,
or
cannot
be
obtained
unless
the
Saints
departed
intercede
for
us
:
Both
which
are
false
;
and
which
of
the
Saints
first
entred
into
Heaven
,
he
needed
not
,
nor
used
no
former
intercession
of
any
Saint
:
And
if
it
had
been
necessary
for
him
that
first
entred
into
Heaven
,
it
will
follow
,
that
no
mortal
man
did
or
ever
shall
enter
into
Heaven
:
because
where
no
man
for
this
cause
could
be
first
,
there
none
of
the
Saints
first
entring
into
Heaven
,
there
no
man
can
be
second
or
third
.
Bellar
lib
.
1.
de
beatit
Sanct
.
cap
11.
Pigh
.
ubi
supra
.
Espenccus
in
2
Tim
.
dig
.
17.
pag
.
118.
Quod
nimium
est
,
sub
●ac●nsare
posse
videtur
,
cujusmodi
est
quorundam
sanctorum
veneratio
,
&
picturarum
crebritas
.
Sadol
.
l●b
.
4.
Epist
.
2.
ad
Eras
.
Consuit
.
pag
.
154.
Vicclius
adnex
.
hom
.
Vicclij
.
Lipsia
editis
.
a.
1538.
com
.
pro
intercess
.
Sanct
.
Utinam
vulgus
fidelium
errore
liberaretur
,
quo
hactenus
praefidere
sanctorum
plus
fisus
est
,
quam
●ei
sui
.
Non
cognoscitur
Deus
inter
Sanctos
.
Calv
.
antidot
.
advers
.
artic
.
facult
theolog
.
Sorb
.
art
.
15.
In
Aug.
de
civ
.
lib
.
8.
cap
.
27.
pag
494
Some
Papists
hold
it
more
fit
,
safe
and
better
to
pray
to
God
in
the
Name
of
Christ
,
than
to
direct
his
Prayer
to
the
Saints
.
Chem
.
exam
.
Par
.
3.
de
Invocat
.
Sanct
.
pag
.
295.
for
there
was
none
to
make
intercession
for
him
.
Since
therefore
it
is
not
necessary
,
that
the
Saints
living
here
,
should
invocate
their
Brethren
the
Saints
ruling
with
Christ
in
Heaven
,
the
Papists
should
consider
again
and
again
,
if
they
be
moved
with
any
good
desire
to
keep
a
good
conscience
,
whether
it
be
not
better
to
omit
that
invocation
,
then
to
perform
it
,
although
it
might
be
disputed
whether
it
were
lawfull
or
no
,
of
which
hereafter
.
That
we
affirm
for
these
Reasons
.
First
,
When
whatsoever
is
not
done
in
faith
,
that
is
,
out
of
conscience
certainly
perswaded
that
what
is
performed
is
acceptable
to
God
,
is
sinne
;
and
therefore
without
sinne
that
may
be
omitted
,
of
which
we
doubt
never
so
little
,
whether
it
be
lawfull
,
when
it
is
found
not
to
be
necessary
,
it
followes
that
invocation
is
rather
to
be
omitted
,
then
to
be
performed
.
Secondly
,
When
the
Papists
themselves
confess
,
that
there
is
such
difference
betwixt
the
worship
of
latria
and
dulia
,
that
he
commits
idolatry
,
who
worshippeth
him
with
that
to
whom
this
only
is
due
;
and
it
is
hard
for
ignorant
people
and
devoted
to
the
worship
of
Saints
,
to
observe
that
difference
alwaies
without
any
error
:
it
is
danger
,
lest
praying
unto
Saints
they
fall
into
idolatry
,
which
reason
also
fighteth
against
invocation
of
Saints
departed
,
although
it
be
proved
to
be
lawfull
.
The
Papists
themselves
cannot
deny
but
this
invocation
of
Saints
is
much
abused
:
let
us
hear
the
confession
of
some
of
them
.
Espenceus
a
Sorbonist
:
Are
they
well
and
godly
brought
up
,
which
being
children
almost
a
hundred
years
old
,
that
is
to
say
,
old
and
ancient
Christians
,
do
no
less
attribute
to
the
Saints
,
and
trust
in
them
,
than
to
God
himself
,
and
think
God
himself
harder
to
be
pleased
,
and
intreated
than
they
.
Would
God
I
lied
,
and
there
were
no
such
.
George
Cassander
:
This
false
and
pernicious
opinion
is
too
well
known
to
have
prevailed
,
among
the
vulgar
,
while
wicked
men
,
persevering
in
their
naughtiness
,
are
perswaded
that
only
by
the
intercession
of
the
Saints
,
whom
they
have
chose
to
be
their
Patrones
,
and
worship
with
cold
and
prophane
ceremonies
,
they
have
pardon
,
and
grace
prepared
them
with
God
:
which
pernicious
opinion
hath
been
confirmed
in
them
,
as
much
as
was
possible
,
with
lying
Miracles
.
And
there
is
another
error
,
that
men
,
not
evil
of
themselves
,
have
chosen
certain
Saints
,
to
be
their
Patrones
and
Keepers
,
and
put
confidence
in
their
merits
and
intercession
,
more
than
in
the
merit
of
Christ
:
so
far
that
the
only
Office
of
Christs
intercession
being
obscured
,
they
have
substituted
in
his
place
the
Saints
,
and
specially
the
Virgin
his
Mother
.
Lodovicus
Vive●
:
There
are
many
Christians
,
which
most
an
end
sinne
in
a
good
matter
,
when
they
worship
Saints
both
men
and
women
,
no
otherwise
then
they
worship
God
:
and
I
cannot
see
,
in
many
,
that
there
is
any
difference
between
the
opinion
they
have
of
the
Saints
,
and
that
which
the
Gentiles
had
of
their
Gods
.
Q
How
may
it
be
proved
that
the
Invocation
of
Saints
is
neither
pious
nor
profitable
?
A.
This
is
proved
first
generally
and
then
specially
,
in
the
speciall
respects
according
to
which
the
Papists
say
,
they
are
to
be
prayed
unto
.
Generally
that
it
is
not
godly
,
we
prove
thus
.
No
action
of
it self
,
and
properly
can
come
in
the
name
of
piety
or
godliness
,
but
what
is
prescribed
of
God
,
by
whose
word
and
institution
every
action
is
sanctified
,
which
otherwise
would
be
common
.
But
it
is
certain
,
that
the
Invocation
of
Saints
is
not
prescribed
of
God
:
therefore
it
cannot
be
called
godly
.
Indeed
an
action
may
be
called
godly
by
metalepsis
,
because
it
is
undertaken
for
the
performing
of
a
godly
action
:
But
that
hath
not
place
here
.
That
it
is
not
profitable
,
is
demonstrated
by
the
same
Argument
:
Lev
.
10.1
.
Isa
.
29.13
.
Mat
.
15
9.
because
all
religious
worship
not
prescribed
of
God
,
is
unprofitable
,
as
the
Lord
himself
hath
spoken
.
But
the
Invocation
of
Saints
departed
is
religious
worship
,
as
the
Papists
teach
.
Specially
we
prove
it
according
to
the
respects
with
which
the
Saints
are
clothed
of
the
Papists
when
they
pray
unto
them
.
1.
The
Saints
cannot
profitably
be
invocated
,
as
the
givers
of
good
things
.
Because
the
Saints
are
not
appointed
of
God
dispensors
of
good
things
,
heavenly
or
earthly
.
De
voluntate
corum
ex
vocatione
,
quae
illis
obtigat
,
judicium
fieri
debet
.
Voss
.
De
vocatione
autem
ex
mandato
&
promissione
invitandus
.
Mat
.
28.19
.
Psal
.
73.25
.
Psal
.
18.2
,
3.
Gen.
28
.
20.
●hem
.
in
Ap.
2
,
26.
Bell
.
de
Sanct
.
beat
.
lib
.
1.
cap
.
18.
Apoc
.
2.26
.
Apoc
.
3.21
.
2
Pet
.
1.11
.
Apoc
.
1.6
.
Pertinent
ea
verba
,
tum
ad
gloriam
&
majestatem
sanctorum
in
coelis
,
tum
adjudiciariam
potestatem
sed
utrinque
habituri
sunt
sancti
in
Christo
,
communione
personae
non
officij
,
procurationis
seu
administrationis
illius
.
Vossi
.
Psal
.
49.14
.
Quia
Christus
est
caput
ecclesiae
,
etiam
hoc
ad
membra
pertinet
.
Sancti
igitur
similium
Christo
dominabuntur
,
reprobis
in
altera
vita
.
Moll
.
in
Psal
.
49.
Apoc
.
12.5
.
&
19.15
.
Psal
.
2.9
.
Vis
.
Drus
.
Praef
.
in
Apoc
.
2.26
.
Chem
.
ubi
supra
.
Rainold
.
Idol
.
Rom
.
lib
.
1.
cap
.
6.
sect
.
7
,
8.
&
lib
.
1.
cap
.
5.
sect
.
22
,
28.
&
lib
.
1.
cap
.
2.
sect
.
4
,
5.
For
this
Office
is
given
to
Christ
,
to
whom
the
Angels
are
subjected
as
servants
in
that
administration
.
All
power
(
saith
Chrst
)
is
given
to
me
in
Heaven
and
Earth
.
David
saith
,
Whom
have
I
in
Heaven
but
thee
?
Thou
art
my
rock
,
my
shield
,
the
lifter
up
of
my
head
.
The
Papists
make
the
Saints
departed
to
be
the
Governours
and
Patrones
of
men
and
Countries
,
and
to
have
the
regiment
of
the
faithfull
committed
to
them
.
This
they
would
prove
by
that
of
the
Revelation
,
And
he
that
overcometh
,
and
keepeth
my
works
unto
the
end
,
to
him
will
I
give
power
over
the
Nations
.
Again
,
To
him
that
overcometh
,
will
I
grant
to
sit
with
me
in
my
Throne
,
even
as
I
also
overcame
,
and
am
set
down
with
my
Father
in
his
Throne
.
But
these
places
by
all
their
wresting
cannot
be
brought
to
speak
for
them
.
For
1.
When
shall
the
Saints
have
this
rule
,
but
in
the
end
of
the
world
,
when
they
shall
sit
on
the
right
hand
of
God
,
as
Christ
doth
?
And
therefore
it
is
said
,
I
will
give
him
power
to
rule
,
and
he
shall
rule
,
even
then
when
there
shall
be
no
use
of
Prayer
:
which
appeareth
by
that
which
he
promiseth
also
,
the
morning
starre
,
which
is
full
enjoying
of
Christ
himself
.
We
deny
not
but
this
rule
is
begun
after
death
:
yet
so
,
that
it
must
be
remembred
,
that
it
is
in
part
entred
upon
in
this
life
,
according
to
their
measure
of
Victory
against
the
Kingdom
of
Satan
,
and
their
fellowship
in
the
Kingdom
of
Christ
:
whereupon
we
are
taught
,
that
all
the
godly
are
Kings
whiles
they
are
upon
earth
.
If
then
we
must
make
our
Prayers
to
them
that
are
departed
,
because
they
have
their
fellowship
in
the
Kingdom
and
Regiment
of
Christ
,
it
will
follow
,
that
they
having
this
fellowship
in
this
life
are
to
be
prayed
unto
and
worshiped
in
this
life
.
2.
Let
it
be
observed
,
over
whom
this
rule
here
spoken
of
,
is
given
;
namely
,
not
to
one
faithfull
man
over
another
,
but
to
the
faithfull
over
the
wicked
,
whom
the
faithfull
shall
break
with
a
rod
of
iron
:
so
that
if
there
be
any
warrant
for
Prayer
unto
the
departed
Saints
,
it
is
for
the
Infidels
,
not
for
the
faithfull
.
And
their
reward
for
their
Prayer
is
no
other
,
but
to
have
their
heads
broken
with
a
barr
of
iron
:
a
reward
very
meet
for
such
as
will
enlarge
their
marriage
Bed
(
which
they
ought
to
keep
undefiled
to
our
Saviour
Christ
alone
)
unto
every
Saint
.
3
Let
it
be
noted
how
farre
this
rule
stretcheth
,
even
to
all
the
Coasts
of
the
Earth
,
wheresoever
are
any
wicked
ones
,
not
to
the
Regiment
of
one
Country
or
Province
alone
:
which
not
only
overthrowes
the
partition
of
Countries
to
severall
Saints
,
(
as
every
Nation
in
popery
hath
made
choice
of
their
Countrey-God
and
Patron
)
but
also
changeth
the
nature
of
Saints
,
into
the
nature
of
the
most
High
,
as
those
that
hear
in
all
places
.
4.
Seeing
this
is
a
promise
made
to
every
one
of
Gods
Saints
,
who
are
many
hundred
thousands
,
by
this
reason
every
one
of
them
should
have
a
Regiment
in
the
Church
of
God
,
which
were
infinite
.
Lastly
,
Christ
promiseth
that
they
shall
rule
with
a
rod
of
iron
,
as
himself
hath
received
:
The
blessed
Saints
do
not
partake
with
Christ
,
as
his
Ministers
,
Vice-gerents
,
or
Coadjutors
in
the
actuall
rule
and
government
of
this
inferiour
world
,
but
they
only
partake
with
him
in
his
government
as
friends
of
the
Bridegroom
by
rejoycing
,
consen●ing
,
reaping
increase
of
glory
by
his
actuall
government
.
Mat
.
19.28
.
&
25.34
.
Rom
.
8.17
.
Eph.
2.6
.
1
Cor
.
6.3
.
2
Tim
.
2.12
.
Eph.
2.6
.
Apoc
.
3.21
.
Apoc
.
14.13
.
See
Jun.
ani
.
in
Bell
.
cont
.
7.
lib
.
1.
cap
.
13.
not
.
64
,
65.
Mat
.
19.28
.
Luk
.
22.30
.
1
Cor
.
6.3
.
Coster
.
Ench.
cap
.
22.
paragr
.
Quando
Bellar
.
lib
.
1.
cap
.
18.
Mat
.
24
47.
Luk
.
12.45
.
Luk
22.29
,
30.
Anselme
interprets
it
of
eternall
reward
:
Euthynius
,
Of
great
honour
.
Theophylact
,
Perfectionem
assequetur
,
Regnum
inquam
caelorum
.
Conregnabit
cum
Christo
.
Eman
.
Sa
.
in
Mat
.
24.
in
edit
.
pr
.
Sed
.
in
Moguntania
an
.
1610.
sunt
omissa
.
Maldonat
.
in
Mat
.
25.
Ubi
hoc
interpretatur
.
Luk
19.17
.
Hilar
.
in
Mat
.
25
vers
.
31.
Stella
in
Luk
.
12.
cont
.
not
.
an
.
73.
Luk
.
16.9
.
Rhem
.
annot
.
in
Luk
.
16.9
.
will
they
inferre
hereupon
,
that
the
Saints
have
the
like
Kingdom
,
and
power
and
glory
with
Christ
?
this
were
very
absurd
to
grant
,
and
against
Christ
plasphemous
.
The
power
then
that
our
Saviour
promiseth
to
give
to
every
Christian
that
overcometh
,
is
the
participation
of
his
Kingly
Inheritance
:
First
,
Spiritually
to
overcome
the
world
by
faith
in
this
life
,
and
after
this
life
to
be
set
in
full
possession
of
his
Royal
Inheritance
:
not
commission
to
one
Saint
,
to
governe
in
one
Countrey
,
and
to
another
to
rule
over
another
Kingdom
.
I
will
give
him
power
to
rule
over
Nations
;
that
is
,
I
will
make
him
King
in
my
communion
,
and
fellow
Heir
with
me
.
The
sovereign
power
of
Christ
is
not
actually
given
to
the
creature
,
but
the
creature
being
in
Christ
,
hath
the
fruit
and
benefit
of
this
power
in
his
salvation
.
By
this
power
the
faithfull
are
inabled
in
their
own
person
to
overcome
all
the
enemies
of
their
salvation
:
and
by
the
same
power
Christ
makes
all
his
servants
(
being
his
members
)
partakers
of
his
glory
in
Heaven
,
whereas
the
whole
world
besides
is
condemned
in
Hell
.
Touching
the
other
place
,
when
it
is
said
,
Him
that
overcometh
will
I
make
to
sit
with
me
in
my
Throne
:
By
the
word
sitting
(
as
Lyra
noteth
)
may
well
be
understood
resting
from
labours
,
which
the
godly
must
undergo
in
this
life
to
obtan
Victory
,
and
it
is
opposed
to
the
word
overcometh
.
But
if
any
man
will
contend
that
the
Kingly
power
of
the
Saints
is
signified
in
these
words
of
Christ
,
it
must
be
understood
either
of
judiciary
power
,
or
of
the
glory
and
majesty
of
the
Saints
in
Heaven
,
for
that
which
here
they
are
afflicted
of
others
,
and
have
conflicted
with
ignominy
and
disgrace
.
If
its
judiciary
power
,
that
is
proper
to
Christ
,
and
synecdochicially
in
Christ
is
spoken
of
the
Saints
.
The
Saints
shall
judge
the
world
,
not
in
giving
sentence
upon
them
;
but
as
witnesses
and
approvers
of
Christ
his
sentence
.
And
seeing
the
Scripture
saith
nothing
of
the
judiciary
power
of
the
Saints
,
but
what
our
Saviour
and
Paul
pronounce
,
which
hath
respect
to
the
last
Judgment
,
this
must
be
referred
to
that
day
,
if
it
be
so
understood
.
If
we
understand
it
of
glory
,
equality
of
honour
cannot
be
meant
,
for
that
is
impossible
for
any
creature
to
receive
:
But
such
a
participation
of
glory
,
as
shall
suffice
for
perfect
happiness
.
For
Christ
as
he
is
Mediatour
,
is
inferiour
to
his
Father
,
and
in
that
regard
is
not
advanced
to
equall
glory
with
his
Father
,
though
he
sit
with
him
.
So
the
members
of
Christ
,
being
inferiour
unto
him
,
may
sit
with
him
in
his
Throne
,
though
their
glory
be
unequall
.
Christ
ruleth
in
the
Church
by
himself
,
in
his
members
,
in
the
world
,
by
his
Office
and
the
procuration
of
his
Office
:
the
Church
ruleth
,
the
members
of
the
Church
rule
in
Christ
by
communication
of
person
,
not
by
communication
of
Office
,
Administration
and
Operation
.
Further
,
they
object
that
of
our
Saviour
,
Verily
I
say
unto
you
,
that
he
shall
make
him
ruler
over
all
his
goods
.
Our
Saviour
there
speaks
after
the
manner
of
men
,
who
trust
them
with
the
administration
of
more
and
greater
business
whom
they
have
proved
to
be
faithfull
in
lesser
.
He
shall
make
him
ruler
,
that
is
,
every
godly
man
in
common
,
and
each
particular
Christian
in
Christ
by
common
domination
:
for
they
are
called
common
Lords
equivocally
in
that
one
Lord
univocally
so
called
,
Jesus
Christ
,
our
Head
and
Saviour
.
The
goods
,
are
of
Inheritance
;
the
Heirs
are
those
who
are
called
good
Servants
:
the
goods
are
one
thing
,
the
Good
another
,
whose
the
goods
are
,
and
upon
whose
Family
God
bestoweth
his
goods
.
Moreover
,
they
urge
that
of
our
Saviour
.
Make
you
friends
of
the
unrighteous
Mammon
,
that
when
ye
need
,
they
may
receive
you
into
everlasting
habitations
.
See
,
the
Saints
may
receive
their
friends
and
benefactors
into
their
eternall
Mansions
.
The
Prayers
of
the
poor
are
indeed
procured
by
giving
Almes
,
if
they
be
thankfull
persons
upon
whom
it
is
bestowed
,
but
no
patronage
in
Heaven
.
The
Prophet
David
,
no
doubt
,
was
a
good
Almes-man
,
yet
he
acknowledgeth
no
Patrones
in
Heaven
,
Psal
.
73.25
.
The
poor
are
said
to
receive
their
benefactors
into
Heaven
,
because
they
are
the
object
of
charity
and
beneficency
,
for
which
Christ
receiveth
mercifull
persons
into
Heaven
.
Maldonat
.
in
Luk
.
16.9
.
Jansen
.
har
.
cap
.
95.
Mat
.
22.30
.
Luk
.
20.36
.
Quod
de
nostri
atque
Angelorum
similitudine
dicitur
post
hanc
vitam
,
id
virtutum
,
non
officij
ratione
intelligi
debet
.
Nosse
autem
quae
singulatim
homines
aut
patiantur
,
aut
agant
,
non
perti
net
ad
officium
beatarum
animarum
,
quae
a
laboribus
suis
requiescunt
,
inqu●
solo
Deo
laudando
occupantur
.
Maldonat
.
in
Mat
22.30
.
Jansen
.
bar
.
cap
.
117.
but
God
the
Lord
.
Neither
doth
the
Text
say
,
the
poor
shall
become
Patrones
,
but
they
may
receive
you
into
the
everlasting
Tabernacles
;
which
is
to
be
understood
parabolically
.
Your
Almes
shall
be
a
testimony
of
your
charity
and
liberality
,
which
shall
be
everlastingly
rewarded
proceeding
from
true
and
lively
faith
.
Neither
is
it
possible
to
gather
a
conclusion
out
of
this
place
in
due
form
of
syllogisme
,
that
the
Saints
departed
may
receive
their
friends
and
benefactors
into
their
heavenly
Mansions
,
otherwise
then
by
their
testimony
,
if
in
the
Judgment
of
God
,
they
shall
be
found
faithfull
.
Finally
,
Almes
given
to
an
hypocrite
,
in
the
Name
of
Christ
,
of
true
faith
and
charity
,
is
acceptable
to
God
,
as
given
to
a
holy
person
,
and
shall
be
as
well
rewarded
:
Seeing
God
hath
not
made
us
Judges
of
mens
sincerity
,
who
have
need
,
but
commanded
us
to
shew
neighbourhood
to
all
that
be
in
necessity
,
especially
to
those
that
be
of
the
houshould
of
God
,
as
farre
as
we
can
discern
them
.
Lastly
,
It
is
objected
,
that
the
Angels
are
appointed
to
be
our
Keepers
.
But
the
Saints
departed
are
equall
to
the
Angels
.
First
,
If
it
be
granted
that
they
are
equall
in
glory
,
it
followeth
not
that
they
have
the
same
commission
,
or
be
appointed
to
the
same
work
They
want
that
Commandement
of
God
and
ordinary
Vocation
that
the
Angels
have
to
minister
unto
us
.
For
of
them
it
is
written
,
not
of
the
Saints
,
Are
they
not
all
ministring
Spirits
sent
forth
for
the
good
of
them
that
believe
?
Secondly
,
In
the
places
cited
to
prove
the
equality
of
Angels
and
Saints
departed
,
not
their
present
state
,
as
they
be
severed
from
their
bodies
,
but
their
future
condition
,
what
they
shall
be
after
the
resurrection
,
when
being
conjoyned
with
their
bodies
they
shall
not
for
all
that
be
joyned
in
marriage
,
is
described
:
for
without
this
consideration
of
resuming
their
bodies
,
our
Saviour
Christs
answer
to
the
Sadducees
cleaveth
not
together
.
Lastly
,
Our
Christs
will
was
not
to
declare
,
that
the
estate
of
the
Angels
and
godly
men
shall
be
in
every
point
and
absolutely
equall
:
but
as
to
that
and
such
like
points
as
were
in
question
.
We
conclude
therefore
that
the
Saints
departed
are
neither
dispensers
of
good
things
,
not
the
deputed
servants
of
Christ
to
be
imployed
in
this
administration
.
But
if
the
Saints
did
give
to
Christ
by
the
Commandement
of
God
,
their
subordinate
labour
,
as
the
Angels
do
,
yet
should
they
not
be
prayed
unto
;
For
to
this
,
full
power
of
dispensing
is
required
,
which
may
distribute
at
pleasure
;
But
the
Angels
do
perform
or
exhibite
to
Christ
only
ministeriall
or
instrumentall
labour
:
for
which
it
is
not
lawfull
to
invocate
them
as
the
givers
of
good
things
.
But
the
Saints
cannot
ministerially
and
instrumentally
perform
service
to
Christ
in
this
kind
like
the
Angels
,
unless
we
shall
say
,
that
they
ascend
or
defend
as
the
Angels
do
.
When
therefore
they
have
neither
authority
nor
power
to
give
good
things
,
it
followes
that
they
cannot
be
invocated
as
the
givers
of
good
things
,
either
godly
or
profitably
.
The
Scripture
teacheth
us
,
that
the
Heavens
must
contain
the
humanity
of
Christ
,
untill
his
coming
to
Judgment
,
that
the
Saints
are
at
rest
under
the
Altar
,
Act.
3.21
.
Apoc
.
14.13
.
&
6
9.
Dec.
par
.
2.
cap
.
13.
q
.
2.
cap
.
29.
Rhem
.
annot
.
in
Mat
.
17.3
.
&
Mar.
9.1
.
in
the
peace
of
Christ
,
there
expecting
and
waiting
the
coming
of
Christ
to
Judgment
.
The
Jesuits
teach
,
that
the
Saints
departed
may
in
person
be
present
at
the
affairs
of
the
living
:
because
Moses
and
Elias
personally
appeared
,
and
were
present
with
Christ
.
The
Angels
both
for
the
generall
government
under
God
,
and
for
the
speciall
service
they
are
to
give
to
the
Elect
of
God
,
have
been
and
shall
be
alwaies
conversant
amongst
men
:
but
the
Saints
having
received
no
such
charge
,
cannot
be
so
thought
:
unless
the
like
causes
and
effects
of
appearance
be
alleged
which
be
here
.
Cause
there
is
not
:
our
Saviour
Christs
both
Person
and
Office
being
sufficiently
witnessed
.
Effects
also
there
be
not
:
for
neither
are
the
Saints
seen
or
heard
speaking
as
they
were
.
Therefore
untill
speciall
causes
be
proved
,
the
general
rule
must
stand
,
2
Sam
.
12.23
.
that
we
shall
go
to
them
that
are
dead
,
but
they
shall
not
come
to
us
.
This
appearance
of
Moses
and
Elias
was
extraordinary
,
as
was
the
passing
of
the
Children
of
Israel
through
the
red
Sea
,
and
the
appearing
of
Christ
to
the
Apostle
Paul
.
But
the
Saints
are
not
fettered
,
that
they
might
be
kept
in
prison
against
the
Day
of
Judgment
,
as
Hierome
sheweth
against
Vigilantius
.
Bell
de
beat
.
Sanct
lib
.
1.
cap
.
18.
Rhem
.
annot
.
in
ap
.
6.9
.
See
what
opinion
these
men
have
of
Heaven
,
making
a
prison
of
it
!
By
this
Doctrine
it
must
needs
follow
,
that
when
the
Children
of
God
in
the
latter
Day
shall
be
put
in
full
possession
of
the
whole
Inheritance
of
the
Kingdom
of
Heaven
,
there
to
remain
for
evermore
;
that
they
shall
be
in
Heaven
but
as
in
a
prison
,
and
that
they
are
there
as
it
were
in
fetters
and
irons
,
because
they
may
not
come
down
into
the
earth
.
And
why
may
it
not
as
well
be
said
,
that
the
Saints
in
Heaven
are
therefore
in
prison
,
because
they
cannot
go
down
to
Hell
?
seeing
all
hinderance
that
staieth
them
from
any
place
,
where
,
not
they
desire
,
but
the
Jesuites
would
have
them
,
is
a
prison
?
Yet
our
Saviour
saith
,
that
there
is
such
an
infinite
gulf
between
those
in
Heaven
and
them
in
Hell
,
Luk
.
16.26
.
that
the
one
cannot
come
unto
the
other
.
And
if
they
like
this
,
why
should
they
not
in
a
mislike
of
Heaven
,
fall
in
love
,
as
long
ago
with
the
waies
which
lead
to
Hell
,
so
now
with
Hell
it self
also
.
As
for
Vigilantius
,
he
said
,
Apud
Hierom
.
advers
.
Vigil
.
cap
.
2.
That
the
souls
of
the
Apostles
and
Martyrs
,
were
setled
either
in
Abrahams
bosome
,
or
in
a
place
of
rest
,
or
under
the
Altar
of
God
:
whence
Hierome
would
inferre
,
that
he
held
the
Martyrs
to
be
fettered
in
a
place
or
prison
till
the
Day
of
Judgment
,
De
eccles
.
triumph
.
lib
.
1.
cap
.
1.
and
not
to
be
with
the
Lord
,
with
the
Lamb
:
And
Bellarmine
gathers
thence
that
Vigilantius
affirmeth
,
That
the
Saints
are
not
yet
blessed
.
Both
collections
perverse
enough
.
What
can
be
more
injurious
,
then
to
inferre
,
that
he
taught
,
the
Martyrs
were
not
in
Heaven
,
Luk
.
16.22
.
Mat
.
8.11
.
2
Cor
.
5.8
.
Apoc
.
6.11
.
Apoc
.
7.9
.
because
he
had
written
that
they
were
in
Abrahams
bosome
,
in
a
place
of
rest
?
From
which
the
contrary
may
be
concluded
,
because
the
bosome
of
Abraham
is
in
Heaven
,
where
they
that
be
,
be
with
Christ
;
and
to
them
that
rest
under
the
Altar
,
white
stoles
are
given
,
with
which
they
stood
clothed
before
the
Throne
,
and
in
the
sight
of
the
Lamb
.
But
let
us
see
,
what
Hierome
doth
answer
.
First
,
Wilt
thou
prescribe
Lawes
to
God
?
No
verily
,
but
Gods
Law
prescribeth
a
place
of
rest
unto
the
souls
of
the
departed
,
and
not
I
,
might
Vigilantius
answer
.
Secondly
,
Doest
thou
fetter
the
Apostles
?
How
unworthy
is
this
question
of
Hieromes
Learning
?
as
though
the
Apostles
were
fettered
,
when
they
be
limited
by
God
to
a
place
of
rest
,
or
could
be
thought
to
be
kept
in
prison
,
when
they
are
said
to
remain
in
Heaven
.
And
Bellarmines
inference
is
most
unjust
,
Apud
Hier
.
advers
.
Vigil
.
cap
.
2.
Apoc
.
14.4
.
when
Vigilantius
in
the
same
place
calleth
the
Martyrs
not
only
blessed
,
but
most
blessed
.
But
Vigilantius
denyed
that
the
Saints
could
be
every
where
present
:
whence
Hierome
gathereth
that
he
denyed
they
were
with
the
Lamb
,
for
of
them
it
is
written
,
They
follow
the
Lamb
wheresoever
he
goeth
;
and
the
Lamb
is
every
where
.
That
which
is
said
of
them
that
follow
the
Lamb
,
is
not
necessary
to
be
understood
of
the
souls
in
Heaven
,
but
of
them
that
imitate
him
on
the
earth
:
at
least
it
must
be
understood
of
all
the
Elect
,
whereof
many
are
in
the
Church
upon
earth
.
Mat
.
8.19
.
Joh
.
8.4
,
27.
Joh
.
13.36
.
&
21.29
.
De
sanct
.
Virg
.
cap
.
27.
1
●et
.
2.21
.
Joh
.
1.3
.
Mat
.
●8
.
6
.
Act
●
.
11
.
Aug.
epist
.
57.
ad
Dard
.
Jer
2.24
Psal
.
139
8.
Luk
.
1●
.
26
.
The
godly
are
described
to
have
followed
the
Lamb
in
holiness
of
life
,
whithersoever
he
should
go
:
To
have
followed
him
,
not
as
the
Scribe
falsly
promised
that
he
would
follow
him
so
,
but
as
sheepe
are
wont
to
follow
their
Shepherd
,
whose
voice
they
hear
,
and
obey
him
,
leading
even
to
death
:
To
have
followed
him
,
as
Augustine
explains
it
.
What
is
it
to
follow
him
,
but
to
imitate
?
because
Christ
hath
suffered
for
us
,
leaving
us
an
example
that
we
might
follow
his
steps
:
Finally
,
to
have
followed
him
,
(
which
Augustine
addeth
)
not
as
he
is
the
Sonne
of
God
,
by
whom
all
things
are
made
:
but
as
the
Son
of
man
,
who
hath
left
us
an
example
which
we
ought
to
imitate
.
And
the
Lamb
is
every
where
in
the
majesty
of
glory
,
not
as
the
Son
of
man
,
but
as
the
Sonne
of
God
:
Therefore
he
is
there
also
,
whether
the
Saints
received
into
Heaven
cannot
come
.
So
that
this
Text
which
is
alleged
for
the
presence
of
the
Saints
departed
,
at
their
Tombes
or
other
places
,
if
it
be
understood
of
their
following
Christ
in
glory
,
it
so
crusheth
this
opinion
of
the
out-courses
of
the
Saints
into
the
earth
,
as
nothing
can
do
more
.
For
seeing
the
Heavens
must
contain
our
Saviour
Christ
untill
the
day
of
restoring
all
things
;
Act.
3
.
2●
.
Many
of
the
Fathers
deny
that
the
souls
of
the
dead
do
appear
to
the
living
at
any
time
.
Maldon
.
in
Luk
.
16.27
,
28.
it
must
needs
follow
,
that
the
Saints
(
to
enjoy
a
perpetuall
presence
of
our
Saviour
Christ
)
must
not
pass
the
pale
of
the
Heavens
,
which
may
well
hold
them
,
seeing
(
according
to
his
humanity
)
they
hold
the
Sonne
of
God
.
Besides
,
this
absurdity
followeth
of
it
,
that
if
the
soules
of
the
Saints
be
present
at
their
Sepulchres
,
because
they
follow
the
Lamb
,
the
Lamb
also
Christ
in
his
humanity
,
is
present
at
the
Sepulchres
of
the
Martyrs
.
Finally
,
they
borrow
a
reason
from
the
celerity
or
agility
of
Devils
,
to
prove
that
the
souls
of
Martyrs
,
pass
to
and
fro
in
the
world
,
as
the
Devils
do
:
which
is
very
insufficient
.
For
the
Devils
,
not
only
by
property
of
their
nature
,
but
also
by
Gods
sufferance
,
have
such
passage
in
the
world
,
but
the
Saints
,
by
God
are
assigned
to
rest
,
in
the
place
of
heavenly
joy
,
untill
the
Day
of
Judgment
.
2.
They
cannot
godly
and
profitably
be
invocated
,
as
they
who
by
their
merits
do
obtain
audience
of
God
:
Psal
.
16.2
.
because
the
Saints
could
merit
nothing
neither
for
themselves
nor
others
.
For
they
had
need
to
say
with
David
,
My
goodness
extendeth
not
to
thee
.
Luk
.
17.10
.
Psal
.
32
6.
Psal
.
143
2.
And
when
they
have
done
all
,
to
profess
not
only
in
humility
but
in
truth
,
that
they
are
unprofitable
servants
;
and
also
to
pray
God
for
remission
of
sinnes
unfeignedly
,
that
he
would
not
enter
into
Judgment
with
his
servants
.
Our
Adversaries
themselves
confess
that
there
is
no
proportion
between
the
good
works
of
the
Saints
,
and
the
recompense
of
reward
.
Therefore
it
cannot
godlily
be
alleged
,
which
is
falsly
attributed
to
the
Saints
,
nor
profitably
be
bestowed
upon
others
,
which
was
not
sufficient
for
the
Saints
themselves
.
3.
They
cannot
holily
and
profitably
be
invocated
,
that
they
as
our
friends
would
joyn
their
Prayers
with
ours
,
Isa
.
63.16
.
1
Reg
8.36
.
2
Reg
.
22.20
.
Gregor
.
Dial
.
4.
cap
.
33.
S●terlinear
.
gloss
.
in
Isa
.
63
Hugo
de
Sanct
.
vict
.
erudit
.
Theolog
.
de
Sacram
fid
.
lib
.
2.
part
.
16.
cap
.
11.
Bell
.
de
sanct
.
beat
.
lib
.
1.
cap
.
20.
sect
.
Ad
sec.
Vident
sancti
essentiam
non
scientia
ejus
Jun.
Thes
.
theol
.
42.
sect
.
10.
Mat
.
24.36
.
Mar.
13.32
.
Mat
.
18.10
.
Occam
.
dist
.
1.
par
.
2.
cap
.
3.
Magist
.
lib
.
2.
dist
.
11.
See
D.
Feild
.
of
the
Ch.
lib
.
3.
cap
.
20.
Durand
.
in
Sent
.
lib
.
4.
dist
.
45.
q
.
4.
Bell
.
de
san
.
beat
.
lib
.
1.
cap
.
20.
sect
.
Atque
ex
hic
.
or
by
their
Prayers
make
intercession
unto
God
for
us
:
because
the
Saints
in
Heaven
are
ignorant
of
our
severall
necessities
,
and
the
Prayers
of
the
faithfull
living
on
earth
.
What
they
bring
of
the
Glass
of
the
Trinity
,
wherein
the
Saints
behold
our
Prayers
,
and
what
pertaineth
to
them
,
is
a
most
fond
device
,
which
hath
no
ground
at
all
in
holy
Scriptures
.
For
God
being
simple
and
unchangeable
,
certainly
he
must
be
a
most
simple
clear
Glass
,
ever
the
same
.
Which
if
he
be
,
why
do
they
not
see
all
things
alwaies
?
Why
not
unchangeably
,
as
well
as
those
that
pertain
unto
them
?
But
that
they
should
see
all
things
in
him
is
most
false
,
and
repugnant
to
the
Scriptures
,
For
of
that
day
and
hour
(
saith
Christ
,
speaking
of
the
Day
of
Judgment
)
knoweth
no
man
,
no
not
the
Angels
,
which
nevertheless
do
behold
the
face
of
the
Father
which
is
in
Heaven
.
Again
,
admit
it
were
so
,
as
they
feign
it
to
be
,
then
this
their
Glass
hath
a
naturall
or
a
voluntary
representation
:
not
naturall
,
for
then
the
Saints
should
see
all
things
at
once
,
past
,
present
or
to
come
:
not
voluntary
,
for
then
so
much
only
is
seen
of
the
Saints
,
as
God
will
have
to
be
known
:
But
what
assurance
can
we
have
,
that
God
will
shew
unto
them
our
Petitions
.
Moreover
,
the
Papists
do
not
after
this
manner
call
upon
Saints
:
for
by
this
reckoning
they
should
thus
say
;
Cause
O
God
,
that
this
or
that
Saint
may
know
those
things
,
which
I
require
of
him
;
and
that
he
may
be
with
me
,
and
grant
me
that
which
I
desire
.
But
they
deal
far
o●herwise
;
O
holy
Peter
(
say
they
)
O
holy
Paul
,
pray
for
me
,
bring
this
or
that
thing
to
pass
for
me
.
What
they
speak
of
Divine
revelation
is
of
no
less
uncertainty
:
for
where
hath
the
Lord
acquainted
us
with
his
pleasure
in
this
point
?
When
did
he
make
promise
to
reveale
the
Prayers
of
the
faithfull
living
,
to
the
Saints
departed
The
manifold
wisdom
of
God
,
is
revealed
to
the
Angels
by
the
Church
,
(
1
Pet
.
1.12
.
Eph.
3.10
.
)
not
by
Vision
of
Divine
essence
.
?
And
if
he
have
not
made
such
a
promise
,
what
ground
can
we
have
to
believe
it
?
In
matters
of
this
nature
is
it
not
gross
presumption
to
determine
any
thing
upon
our
own
heads
?
God
did
reveal
some
things
to
his
servants
the
Prophets
at
his
pleasure
,
when
he
knew
it
to
be
necessary
:
but
thence
it
doth
not
follow
that
he
will
reveal
our
Prayers
to
the
Saints
departed
.
Necessity
that
they
should
be
made
known
unto
them
,
there
is
not
any
:
for
God
never
commanded
us
to
pray
unto
them
,
never
promised
to
enform
them
of
our
desires
.
Again
,
What
a
ridiculous
,
preposterous
,
superfluous
order
is
this
,
that
first
we
pray
to
the
Saints
departed
,
then
God
revealeth
to
them
our
Petitions
,
and
then
they
sollicit
God
in
our
behalf
,
from
whom
they
know
our
Prayers
.
Our
Saviour
Christ
,
who
best
knew
the
mind
of
our
heavenly
Father
,
hath
enformed
us
of
another
order
:
Joh
.
16.26
,
27.
Whatsoever
ye
ask
the
Father
in
my
Name
,
he
will
give
it
.
At
that
day
ye
shall
ask
in
my
Name
:
and
I
say
not
unto
you
,
that
I
will
pray
the
Father
for
you
.
For
the
Father
himself
loveth
you
.
That
the
dead
should
understand
our
Prayers
by
the
explication
of
Angels
,
or
report
of
the
souls
lately
departed
,
is
disliked
by
the
Jesuites
themselves
,
and
of
the
same
vanity
with
the
rest
;
for
the
Scripture
speaks
not
one
word
of
any
such
notice
,
without
which
it
is
religion
to
us
in
matters
of
this
moment
to
receive
any
thing
as
true
,
or
to
undertake
any
thing
to
be
done
as
godly
and
profitable
.
And
the
Angels
themselves
know
not
the
secrets
of
the
heart
.
(
But
of
this
more
hereafter
.
)
The
Jesuite
answers
two
things
.
Bell
.
de
Sanct
.
beatit
.
lib
.
1.
cap
.
20.
First
,
That
we
may
pray
unto
the
Saints
departed
,
though
they
hear
not
our
supplications
:
for
some
other
may
supply
their
Office
;
as
he
doth
not
in
vain
make
supplication
to
the
King
,
who
knoweth
that
the
King
will
not
read
his
supplication
,
but
some
other
in
the
Court
,
and
that
nevertheless
he
shall
obtain
his
Petition
,
as
if
the
King
had
read
the
supplication
This
is
a
device
,
which
shall
be
proved
in
the
great
year
of
Plato
.
The
reason
of
the
simile
following
is
altogether
unlike
.
Doth
not
God
and
Christ
our
King
,
the
searcher
of
the
heart
,
read
our
supplications
?
Heb
.
4.13
.
Mat
.
6.28
.
in
whose
sight
there
is
no
creature
which
is
not
manifest
,
and
who
knoweth
what
things
we
stand
in
need
of
before
we
ask
of
him
.
Is
this
a
matter
of
order
,
that
he
who
knoweth
not
,
should
be
called
upon
,
and
another
should
perform
his
Office
,
and
supply
his
room
in
hearing
,
praying
,
intreating
and
granting
his
desire
?
Who
seeth
not
what
a
miserable
excuse
this
is
?
If
the
Saints
be
ready
to
preferre
our
suits
when
they
be
not
particularly
called
upon
,
but
some
of
their
fellows
who
do
not
hear
,
will
they
not
do
it
much
more
when
we
pray
unto
the
Father
in
the
Name
of
Christ
?
We
desire
to
be
certified
from
the
Jesuite
,
how
he
can
prove
that
any
of
the
Saints
departed
do
know
our
thoughts
,
or
hear
our
Prayers
?
Gregor
.
Arin
.
minens
.
lib
.
2.
dist
.
9
,
10.
q
1.
Ex.
2
Par
.
See
D.
Feilà
of
the
Ch.
lib
.
3.
cap
.
20.
Aug.
de
cura
pro
mortuis
ger
.
cap
.
15.
Dec.
2.
par
.
cap
.
13
q
.
2.
sect
.
Fatendum
.
Or
how
we
might
be
assured
in
conscience
,
that
if
one
hear
not
,
another
may
,
who
will
present
our
Prayers
before
God
,
and
procure
them
acceptance
?
His
second
answer
is
,
That
it
is
certain
they
hear
our
Prayers
,
though
the
manner
be
uncertain
:
because
they
be
our
Patrones
and
take
care
of
us
.
But
it
is
most
certain
they
do
not
know
our
thoughts
,
they
be
not
our
Patrones
,
nor
do
they
take
care
of
us
in
particular
,
but
only
of
the
Church
in
common
,
as
hath
been
proved
already
.
How
should
we
think
,
that
the
Saints
departed
,
being
absent
from
us
,
should
hear
at
once
the
Prayers
of
the
faithfull
in
all
parts
of
the
world
,
when
the
Scripture
doth
teach
us
no
such
matter
?
They
may
pray
for
the
Church
in
general
,
but
they
hear
not
our
sighes
,
they
see
not
the
wants
wherewith
we
are
oppressed
in
particular
,
they
know
not
our
hearts
.
Rom
15
30.
Eph
6.18
,
19.
1
Thes
5.25
.
2
Thes
.
3.1
.
Heb
.
13.18
.
Jam
.
5.16
.
Wherefore
the
Apostle
Paul
desireth
the
Prayers
of
the
Romanes
,
Ephesians
,
Colossians
,
Thessalonians
,
and
Hebrws
unto
God
for
him
:
but
he
never
prayeth
that
Mary
would
make
intercession
for
him
.
James
admonisheth
the
faithfull
Jews
,
that
they
would
pray
one
for
another
;
that
they
should
crave
the
aid
or
Prayers
of
Mary
,
he
never
warneth
them
.
And
surely
we
are
rather
to
desire
,
that
we
might
be
holpen
with
the
Prayers
of
the
faithfull
living
,
than
of
the
dead
,
or
the
Apostles
offended
in
their
Epistles
.
Q.
How
may
it
be
proved
that
Invocation
of
Saints
departed
is
Idolatrous
?
A.
1.
To
whom
we
pray
,
in
them
we
believe
.
But
it
is
idolatry
to
believe
in
the
Saints
departed
.
Rom
.
10.14
.
For
the
Scripture
teacheth
that
confidence
is
a
Divine
worship
,
which
cannot
be
given
to
any
creature
.
This
is
acknowledged
by
the
Papists
themselves
,
Jer
.
17.7
.
Eucherius
lug
.
de
Symbol
.
Ruffin
.
in
Symb
.
Aug.
ser
.
131.
de
Tempor
.
Catechism
.
Rom
.
part
.
1.
cap
.
10.
q
.
19.
Concil
.
Nic
.
2
Act.
2.
Apertis
verbis
testamur
nos
duntaxat
in
unum
Deum
verum
,
lairiam
hoc
est
,
cultum
&
fidem
referre
&
reponere
.
Fox
.
act
&
Mon.
examin
.
of
Tho
.
Hawkes
.
Martyr
.
pag
.
1442.
Bellar
.
de
Christ
.
lib
.
1.
cap
.
5.
sect
.
2.
Rhem
annot
.
in
Rom
.
10.14
.
Bell
.
de
San
.
beat
.
lib
.
1.
cap
.
20.
Hosius
confess
.
cap
.
58.
As
if
we
should
say
,
whom
we
worship
with
Latria
as
God
,
he
is
the
true
God
:
he
shou●d
be
derided
:
so
is
this
of
Bellarmine
,
because
there
is
no
religious
invocation
,
but
of
God
.
Jam
.
1.6
.
who
teach
that
we
believe
the
Church
,
but
not
in
the
Church
;
that
God
the
Creatour
might
be
distinguished
from
things
created
.
Tharasius
President
of
the
second
Councell
of
Nice
saith
thus
,
We
do
plainly
testifie
,
that
we
repose
and
referre
our
faith
and
trust
only
unto
God
.
Bonner
,
a
great
Patron
of
Popery
in
his
time
,
and
a
bitter
persecutor
of
the
Saints
,
saith
thus
;
To
trust
to
any
(
Saint
departed
)
we
bid
you
not
,
but
to
call
upon
them
and
pray
to
them
,
we
bid
you
.
And
by
this
Argument
Bellarmine
proves
that
Christ
is
God
,
because
the
Scripture
saith
,
Blessed
are
they
that
trust
in
him
,
and
we
are
taught
every
where
to
put
confidence
in
the
true
God
alone
.
All
this
notwithstanding
,
the
Jesuites
tell
us
,
that
it
is
lawfull
to
trust
in
the
Saints
;
But
how
should
we
give
credit
to
them
,
when
they
dissent
not
only
from
the
Scriptures
,
but
from
themselves
,
pulling
down
what
they
had
built
before
?
Bellarmine
seeks
another
device
to
delude
this
Argument
;
Unto
whom
we
pray
as
God
[
saith
he
]
in
them
we
must
believe
.
But
we
pray
not
to
the
Saints
departed
,
as
unto
God
.
This
poor
shift
is
evidently
confuted
by
his
fellows
,
who
confess
that
we
must
believe
in
the
Saints
as
we
pray
unto
them
,
and
so
make
that
sentence
of
the
Apostle
general
;
And
good
reason
,
for
invocation
is
from
faith
as
the
effect
from
the
cause
:
and
therefore
we
cannot
religiously
pray
unto
them
,
in
whom
we
do
not
believe
.
Again
,
if
one
who
is
absent
from
us
,
and
who
by
nature
cannot
be
present
at
our
matters
or
know
our
affairs
,
be
called
upon
as
present
,
he
is
invocated
as
God
.
But
of
this
more
in
the
third
Reason
.
Rom
.
10.14
.
Jer
.
10.25
.
Joel
2.32
.
Act.
9.14
.
1
Cor
.
1.2
.
Rom
.
8.26
.
1
Sam
.
1.15
.
Psal
.
25.1
.
Psal
.
62.8
.
&
91.14
.
&
10.17
.
Mat
.
6.4
.
1
King
.
8.39
.
Psal
.
50.15
.
Joh
.
14.14
.
&
16.26
.
Joel
2.32
.
2.
Invocation
is
a
religious
action
,
and
proper
service
of
God
;
such
a
principall
part
of
his
service
,
that
it
is
usually
put
for
the
whole
,
distinguished
by
a
Greek
and
Hebrew
Name
,
never
applied
in
Scripture
to
any
creature
:
the
life
and
force
of
it
,
is
,
the
inward
cry
,
and
secret
request
of
the
heart
,
which
no
creature
immediately
discernes
,
but
God
alone
.
Call
upon
me
in
the
day
of
trouble
,
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
.
As
God
only
doth
deliver
out
of
trouble
,
and
is
to
be
glorified
for
our
deliverance
:
so
is
he
only
in
Jesus
Christ
to
be
invocated
in
the
time
of
trouble
.
The
Precepts
,
Promises
and
Threatings
in
Scripture
concerning
Prayer
,
do
all
shew
that
invocation
is
a
Divine
worship
proper
to
the
Lord
in
Jesus
Christ
.
It
is
the
express
Commandement
of
God
,
that
we
should
call
upon
him
alone
in
the
Name
of
Jesus
Christ
our
only
Mediatour
:
and
also
there
is
a
manifest
Promise
,
that
praying
after
that
manner
,
we
shall
alwaies
be
heard
of
God
,
our
most
bountifull
Father
.
We
shall
never
find
in
the
Old
or
New
Testament
,
that
any
Saint
or
faithfull
man
,
did
ever
pray
unto
any
other
,
save
the
Lord
alone
,
and
that
in
the
mediation
of
Jesus
Christ
:
but
the
examples
of
them
that
have
called
upon
the
Lord
,
and
been
heard
in
mercy
,
are
almost
infinite
.
3.
All
religious
worship
and
act
supernaturall
,
is
either
Divine
by
certain
institution
and
revelation
,
or
idolatrous
and
Diabolicall
.
But
the
invocation
of
Saints
departed
is
Divine
worship
,
not
instituted
of
God
.
For
worship
proceeding
out
of
the
apprehension
of
that
excellency
of
that
is
worshipped
,
is
of
two
sorts
or
kinds
:
for
either
it
is
limited
to
certain
times
,
places
,
and
things
,
when
,
where
,
and
wherein
,
the
excellency
of
that
we
worship
,
presents
it self
unto
us
,
and
requireth
our
acknowledgment
of
it
;
as
is
the
worship
of
Kings
,
Princes
,
Prelates
and
Prophets
in
their
Kingdoms
,
Courts
,
Churches
,
and
Schooles
,
ruling
,
guiding
,
teaching
and
instructing
;
or
else
it
is
spiritual
,
which
in
all
places
,
at
all
times
,
and
in
all
things
causeth
him
that
worshipeth
to
bow
himself
before
that
,
he
worshipeth
,
and
of
whom
he
craveth
aid
;
thereby
to
testifie
his
acknowledgment
of
the
excellency
of
it
,
which
he
findeth
in
every
place
,
time
and
thing
,
to
present
it self
unto
him
.
Humane
invocation
is
when
one
present
doth
crave
the
aid
of
one
present
or
as
present
,
by
means
agreeable
to
nature
:
as
when
we
desire
the
Saints
present
with
us
to
pray
for
us
,
or
by
Messenger
and
Letter
acquaint
them
absent
with
our
infirmities
.
Religious
invocation
is
that
which
is
limited
by
no
circumstances
of
time
,
place
or
thing
,
because
that
which
is
called
upon
,
is
presupposed
to
hear
in
all
places
,
to
understand
our
sighes
,
to
be
acquainted
with
our
wants
,
to
be
willing
and
able
to
succour
us
in
all
necessities
.
And
in
this
sort
the
Romanists
invocate
the
Saints
in
Heaven
:
for
they
suppose
,
that
they
know
all
things
that
concern
us
,
that
they
watch
over
us
with
a
carefull
and
vigilant
eye
,
that
they
carry
us
in
their
ha●ds
,
and
by
their
mediation
procure
our
good
from
God
the
Fountain
of
all
good
;
and
therefore
they
worship
them
with
spiritual
worship
.
But
this
religious
worship
is
no
where
instituted
of
God
by
Precept
or
Promise
.
Nay
,
Rom
.
1.25
.
Praeter
creatotorem
ut
.
1
Cor
.
3.11
.
G●l
.
1.9
.
Origu
cont
.
Cels
lib
.
7.
Col.
2.18
.
Hieron
.
ad
Vigilant
.
Ep.
2.
Theodoret
.
in
Epist
.
ad
Coloss
.
Epiphan
.
contra
collyrid
.
the
worshiping
of
Angels
is
expresly
condemned
in
the
Word
of
Truth
,
and
sundry
Testimonies
of
Antiquity
consenting
with
it
.
The
popish
distinction
of
Latria
and
Dulia
,
doth
not
answer
these
Authorities
and
Testimonies
of
Antiquity
:
for
those
erring
miscreants
mentioned
by
Paul
,
the
Councell
of
Laodicea
,
Theodoret
,
Epiphanius
and
others
,
did
not
think
the
Angels
to
be
God
,
or
equall
to
the
most
High
,
neither
did
they
worship
them
in
such
sort
,
as
to
ascribe
infinite
greatness
unto
them
,
which
the
Papists
mean
by
their
Latria
:
but
they
gave
spiritual
worship
and
adoration
unto
them
,
in
an
inferiour
and
lower
degree
,
such
as
the
Papists
call
Dulia
:
because
they
thought
them
to
mediate
between
God
and
mortal
men
in
very
high
and
excellent
sort
.
Either
then
the
Fathers
condemned
these
without
cause
for
worshiping
creatures
,
or
they
meant
to
restrain
more
then
that
adoration
,
which
ascribeth
infinite
greatness
to
him
that
is
adored
;
which
undoubtedly
they
did
,
ever
the
least
and
lowest
degree
of
spiritual
worship
,
or
worship
in
spirit
and
truth
.
Bellar
.
de
beat
.
Sanct
.
lib
.
1.
cap
.
20.
Rhem
.
in
Col.
2.18
.
An.
60.
n
.
20.
Theodorets
words
are
plain
,
that
Hereticks
,
not
Catholikes
,
as
Bellarmine
would
pervert
his
words
,
had
Oratories
dedicated
to
St
Michael
.
Bell
.
ubi
supra
.
Rhem
.
ibid
.
But
Symon
.
Magnus
taught
no
such
Doctrine
.
Baron
tom
.
1.
ad
an
.
60.
par
.
17.
Bellarmine
and
divers
others
labour
to
give
a
favourable
construction
of
Theodorets
words
,
and
to
salve
the
matter
:
but
they
are
so
plain
and
direct
,
that
Baronius
takes
him
up
for
them
in
this
sort
:
You
may
see
(
for
it
must
necessarily
be
spoken
)
Theodoret
by
his
leave
,
hath
nothing
happily
attained
the
sense
of
Pauls
words
,
when
in
his
Commentaries
upon
this
Epistle
he
saies
,
these
things
were
written
by
Paul
,
because
Hereticks
then
came
in
,
who
boasted
that
Angels
should
be
worshiped
For
who
these
Hereticks
were
,
let
him
say
himself
;
and
being
once
fallen
into
an
errour
,
he
stumbled
presently
upon
a
worse
,
that
he
saies
the
Canon
of
the
Laodicean
Councell
is
to
be
understood
of
such
Hereticks
,
as
taught
the
worship
of
Angels
,
and
erected
an
Oratory
to
Michael
the
Archangel
:
too
inconsiderately
attributing
that
to
Hereticks
,
which
of
ancient
time
was
done
by
Catholikes
.
But
they
seek
to
shift
off
this
,
Argument
,
saying
,
The
Apostle
noteth
the
wicked
Doctrine
of
Symon
Magus
,
who
taught
Angels
to
be
our
Mediatours
,
and
not
Christ
Which
answer
is
insufficient
and
too
much
restrained
;
First
,
For
that
both
the
Doctors
who
taught
this
errour
,
and
the
Scholars
who
were
warned
not
to
learn
it
,
were
all
covered
with
the
name
and
calling
of
Christians
,
and
were
either
of
the
Church
,
or
in
some
account
members
of
the
Church
of
Christ
.
Now
that
it
standeth
with
the
cunning
and
method
of
the
Devill
,
at
the
first
brunt
to
set
upon
the
Churches
of
Christ
,
with
this
point
of
worshiping
Angels
with
abandoning
of
Christ
,
will
hardly
be
admitted
of
such
as
have
been
acquainted
with
his
sleight
,
who
first
useth
to
thrust
in
his
tayl
,
that
after
he
may
draw
in
his
head
,
and
whole
body
.
Secondly
,
For
that
the
Apostle
sheweth
,
that
this
errour
was
bred
by
a
shew
and
pretence
of
humility
,
or
of
their
own
unworthiness
,
which
is
the
very
cloak
of
our
Adversaries
to
hide
their
Idolatry
.
In
going
therefore
from
the
mediation
and
invocation
of
Christ
,
to
the
worship
of
Angels
under
pretence
of
humility
,
they
must
necessarily
leave
our
Saviour
Christ
in
an
higher
and
more
glorious
estate
than
the
Angels
.
Whereunto
belongeth
,
that
this
errour
of
Angel-worship
is
taught
of
mans
wisdom
or
fleshly
understanding
,
which
is
to
prepare
way
to
the
Sonne
by
the
servants
,
that
after
by
the
Sonne
they
may
have
a
more
commodious
access
to
the
Father
.
And
this
was
the
very
opinion
of
Plato
,
who
made
two
kinds
of
Mediatours
between
God
and
man
,
one
of
Angels
,
another
of
souls
departed
.
And
again
,
that
the
souls
departed
have
care
of
mans
affairs
upon
earth
:
which
false-named
Philosophy
and
vain
deceit
,
how
fully
it
jumpeth
with
the
popish
errour
of
mediation
,
each
man
may
well
perceive
.
The
difference
only
is
,
that
Plato
having
no
knowledge
of
Christ
,
could
not
speak
of
a
third
kind
of
Mediatour
between
God
and
men
,
as
they
do
.
Thirdly
,
The
Reason
which
he
draweth
from
the
effects
,
confirmeth
this
:
For
therefore
he
would
not
have
us
go
to
Angels
,
but
to
Christ
alone
,
because
the
fulness
of
the
Godhead
dwelling
in
him
,
they
should
look
for
their
accomplishment
and
full
perfection
in
him
;
thereby
insinuating
,
that
the
Adversaries
granted
,
that
we
have
part
in
Christ
,
although
not
all
:
the
beginning
,
albeit
not
the
ending
.
And
if
the
Angels
had
been
appointed
Mediatours
,
with
an
utter
contempt
of
Christ
,
he
would
not
have
shewed
what
we
have
,
or
come
unto
by
Christs
mediation
:
but
it
behoved
him
rather
to
have
proved
,
that
Christ
is
a
Mediatour
,
which
he
taketh
for
granted
:
disputing
this
only
,
whether
he
were
sufficient
for
all
assaies
,
without
the
Angels
or
no
.
Against
this
,
that
which
they
alledge
,
that
these
men
hold
not
the
head
,
is
of
no
value
:
for
by
these
words
he
doth
not
note
their
errour
which
professedly
they
held
,
but
what
at
unawares
followed
of
that
which
they
held
.
Gal
.
5.4
.
Even
as
he
telleth
the
Galathians
,
that
they
were
fallen
from
Christ
,
if
they
sought
to
be
justified
by
Circumcision
,
howsoever
they
thought
that
they
might
hold
both
Christ
and
Circumcision
too
:
for
when
Christ
hath
the
Dignity
of
being
the
Head
of
the
Church
,
in
that
he
is
the
only
Mediatour
betwixt
God
and
us
:
whosoever
casteth
him
from
this
Title
of
the
only
Mediatour
,
with
the
same
cast
throweth
him
down
from
his
most
high
estate
of
being
the
Head
of
the
Church
:
seeing
it
is
the
Vertue
and
Office
of
the
Head
,
immediately
to
send
from
it
,
whatsoever
belongeth
to
the
sense
and
motion
of
the
whole
body
.
Further
,
how
small
warmth
their
cause
gaineth
by
this
rag
of
distinction
,
that
Angels
may
be
worshiped
,
so
that
Christ
be
not
shut
forth
from
being
the
chief
Mediatour
,
it
may
appear
by
the
Story
of
John
,
Apoc
.
19.10
.
&
22.9
.
Catech
.
Trid
.
par
.
3.
q
.
4.
Baron
.
tom
.
1.
A●nul
.
ad
an
.
60.
Bell
.
de
beat
.
lib
.
1.
cap
.
20.
who
is
reproved
for
worshiping
the
Angel
,
albeit
it
was
farre
from
his
meaning
to
shut
out
our
Saviour
Christ
from
his
Office
of
Mediation
.
To
that
part
of
the
Argument
,
that
there
is
no
Commandement
nor
Promise
to
establish
the
invocation
of
Saints
,
Bellarmine
replieth
,
that
no
Commandement
is
required
,
when
necessity
it self
doth
enforce
us
:
that
no
promise
is
wanting
,
when
innumerable
signes
and
wonders
done
at
the
invocation
of
Saints
do
sufficiently
testifie
,
that
God
heareth
them
who
pray
to
the
Angels
or
Saints
departed
.
But
what
necessity
doth
enforce
the
invocation
of
Saints
departed
this
life
?
The
Papists
say
it
may
be
done
conveniently
,
profitably
,
not
that
it
must
be
done
of
necessity
.
Necessity
enforceth
us
to
call
upon
God
in
the
Name
of
Christ
,
who
knoweth
,
willeth
,
is
able
,
doth
promise
to
help
,
and
will
make
it
good
:
but
the
Saints
in
Heaven
,
who
neither
hear
,
nor
know
,
nor
are
able
to
help
,
no
necessity
constraineth
to
go
unto
them
.
As
for
the
signes
,
which
are
said
to
be
done
at
the
invocation
of
Saints
,
they
are
false
or
deceitfull
,
or
falsly
related
,
or
falsly
attributed
;
or
if
true
,
at
least
extraordinarily
wrought
of
God
for
speciall
causes
.
And
what
doth
this
make
to
prove
the
ordinary
invocation
of
Saints
usuall
amongst
the
Papists
?
Certain
it
is
,
that
Miracles
had
an
end
in
the
Church
,
before
the
custome
of
praying
to
Saints
,
as
it
is
now
used
in
the
Church
of
Rome
,
was
ever
heard
of
.
Again
,
Miracles
are
no
sure
notes
of
the
truth
of
Religion
,
nor
certain
marks
to
know
the
Church
by
,
unless
they
be
strengthened
by
some
other
means
:
not
for
that
a
Miracle
known
to
be
so
,
is
insufficient
to
testify
of
the
truth
of
God
,
but
because
it
is
not
possible
infalliby
to
know
,
that
the
things
which
seem
unto
us
to
be
Miracles
,
be
so
indeed
;
unless
being
assured
of
the
truth
of
that
,
for
confirmation
whereof
they
are
wrought
,
we
thereby
be
perswaded
that
they
are
of
God
.
For
seeing
Moses
hath
forewarned
,
that
God
would
suffer
seducers
to
work
wonders
for
the
tryal
of
his
peoples
faith
:
who
besides
him
that
gave
them
this
liberty
,
could
set
them
bounds
,
beyond
which
they
should
not
pass
?
Who
could
precisely
define
the
compass
of
that
Circle
,
within
which
only
Satan
could
exercise
the
power
he
had
by
that
premission
?
Be
it
granted
that
Beelzebub
himself
with
the
help
of
all
his
subjects
,
can
effect
nothing
exceeding
the
natural
passive
capacity
of
things
created
:
he
must
be
as
well
seen
in
the
secrets
of
nature
,
as
these
subtile
spirits
are
,
that
can
precisely
define
in
all
particulars
,
what
may
be
done
by
force
of
nature
,
what
not
.
Our
Saviour
hath
taught
thus
much
at
least
,
See
Jacksons
3.
Book
of
the
Creed
.
s●ct
.
3.
cap
.
10.
&
11.
par
.
4
,
5.
Mar.
13.21
,
22
Tom
.
2.
opus
.
tract
.
1.
de
concept
Virg
.
cap
.
5.
de
distinct
.
verarum
&
falsarum
visionum
.
Tom
.
2.
de
opusc
.
tract
1.
de
concep
.
Virg
.
cap
.
1.
Such
signes
and
wonders
might
be
wrought
by
seducers
,
that
such
as
would
gaze
on
them
,
and
trust
their
own
skill
in
discerning
their
tricks
,
should
hardly
escape
their
snares
.
Let
us
briefly
see
what
the
popish
Doctors
teach
concerning
this
point
.
Cajetan
writing
to
Pope
Leo
about
the
controversie
of
Maries
conception
,
wisheth
him
not
to
suffer
his
judgment
to
be
swaied
,
by
shew
of
Miracles
,
and
giveth
many
good
reasons
of
the
uncertainty
,
of
finding
out
the
truth
by
that
means
.
Gerson
noteth
,
that
in
this
old
age
of
the
world
,
in
this
last
hour
,
and
time
so
near
Antichrist
his
revelation
,
it
is
not
to
be
marvelled
at
,
if
the
world
like
a
doating
old
man
,
be
abused
by
many
illusions
,
and
fantasies
most
like
to
dreames
.
Yea
,
the
Cardinall
before
mentioned
proceedeth
so
farre
,
that
he
pronounceth
,
it
cannot
be
certainly
known
,
that
those
Miracles
are
true
Miracles
,
which
the
Church
admitteth
,
and
approveth
,
in
the
canonizing
of
Saints
,
seeing
the
truth
of
them
dependeth
on
mens
report
,
that
may
deceive
,
and
be
deceived
.
But
the
Jesuite
at
last
hath
found
Commandement
,
Promise
and
Example
of
Saint-invocation
in
the
last
of
Job
:
Job
42.8
.
My
servant
Job
shall
pray
for
you
,
for
him
will
I
accept
.
In
the
Old
Testament
[
as
he
confesseth
before
]
it
was
not
lawfull
to
invocate
the
dead
,
because
they
knew
not
our
wants
,
understood
not
our
Prayers
:
By
what
art
then
can
he
bring
it
about
,
that
it
was
both
commanded
of
God
,
and
practised
of
the
faithfull
that
lived
before
the
ascension
of
Christ
into
Heaven
?
How
shall
it
appear
that
Job
was
departed
this
life
?
the
contrary
is
most
clear
.
How
will
he
be
able
to
prove
,
that
it
is
all
one
to
invocate
the
Saints
absent
in
Heaven
,
and
to
request
them
being
present
with
us
on
earth
to
pray
for
us
?
But
saith
he
,
they
are
alive
and
present
in
respect
of
hearing
our
Prayers
.
They
live
with
God
,
as
Christ
teacheth
,
but
they
cannot
hear
our
Prayers
,
either
by
nature
,
or
ordinarily
by
ordinary
vocation
.
But
what
God
doth
extraordinarily
,
he
knoweth
.
That
the
Angels
do
behold
our
affairs
,
not
seeing
them
from
Heaven
,
but
being
sent
of
the
Lord
from
Heaven
,
and
present
by
their
Vocation
,
no
man
denieth
:
that
they
know
our
thoughts
,
or
offer
up
our
Prayers
,
no
man
can
prove
.
That
the
Saints
departed
are
sent
from
Heaven
,
do
hear
our
Prayers
,
or
know
our
state
in
particular
ordinarily
,
is
that
which
never
was
,
nor
shall
be
proved
by
any
good
reason
or
authority
.
4.
To
offer
sacrifice
unto
any
other
but
unto
the
true
God
,
is
abominable
idolatry
,
He
that
sacrificeth
unto
any
God
save
unto
the
Lord
onely
,
he
shall
be
utterly
destroyed
.
Ex.
22.20
.
Jud
.
13.16
.
Bell
.
de
beat
.
sanct
.
lib
.
1.
c
.
1.
Mal
.
1.11
.
Psal
.
141
2.
Heb
.
13
15.
Psal
.
50.14
.
Deut
.
17.2
,
3.
Psal
.
44.20
.
Ephes
.
4.18
.
Heb
13.16
.
Prov.
19.17
.
Caiv
.
de
resor
.
Eccles
.
vera
.
The
pray●rs
we
make
to
Saints
have
greater
affinity
with
the
prayers
which
we
make
to
God
,
then
with
our
request
to
living
men
;
our
prayers
to
them
is
a
service
,
not
mutual
,
but
legal
.
See
Bell
.
de
Beat
.
Sanct
.
l.
3.
c
.
9.
We
pray
living
men
to
pray
for
us
,
we
pray
not
unto
them
,
Bell
.
2.
Sanct
.
6.
l.
1.
Notation
.
in
Martyrol
.
Rom
.
apr
.
2●
.
Hyper
.
de
not
.
studend
.
theol
.
l.
3.
c
.
7.
Villavincent
.
possev
Bellar
.
de
Beat
.
Sanct
.
l.
1.
c
20.
Apol
.
de
fuga
sua
&
Apol
.
2.
Epist
.
ad
solitar
.
vit
.
agent
.
&
ad
ubique
orthod
.
Orat
.
in
laudem
Athanas
.
Ammian
.
Marcellin
.
l.
22.
Hares
.
76.
Circa
.
an
.
Dom
.
495.
Decres
.
p.
1.
can
.
Sanct
.
Rom
.
dist
.
1●
.
c
.
3.
Notat
.
in
Mart
.
Rom
.
apr
.
23.
Theodor
.
hist
.
Eccles
.
li
.
1.
cap
.
30.
sozo
.
lib
.
2.
cap
.
24.
This
is
confessed
by
the
Papists
,
and
confirmed
by
this
text
of
Scripture
.
But
prayer
is
a
spiritual
sacrifice
;
and
whatsoever
is
said
of
sacrifice
,
that
it
must
not
be
offered
to
any
strange
God
,
that
is
generally
true
of
all
spiritual
service
,
and
particularly
of
prayer
.
As
we
must
not
sacrifice
to
any
other
God
,
so
we
are
charged
not
to
lift
up
our
hands
to
any
strange
God
:
and
what
may
be
said
for
prayer
to
Saints
,
that
way
be
pretended
in
defence
of
sacrificing
unto
them
.
Almes
are
called
sacrifices
,
because
they
be
not
so
much
given
to
the
poor
,
as
offered
unto
God
,
and
accepted
of
him
as
a
sweet
favour
.
God
needeth
not
our
beneficence
,
but
he
promiseth
to
recompence
it
,
as
if
it
were
bestowed
upon
himself
.
Hence
Solomon
,
He
that
giveth
to
the
poor
lendeth
to
the
Lord
.
5.
To
give
spiritual
worship
to
them
that
were
no
Saints
,
that
never
had
being
in
this
life
,
and
that
for
ought
can
be
known
,
are
damned
in
hell
,
must
needs
be
fruitless
,
superstitious
,
and
abominable
.
But
the
Papists
invocate
them
that
never
were
,
for
ought
they
can
prove
,
and
that
were
damned
in
Hell
for
ought
they
know
.
It
is
manifest
by
the
silence
of
all
approved
authors
,
that
there
was
never
such
a
man
as
that
Saint
George
,
whom
the
Papists
call
upon
.
Baronius
supposeth
that
which
is
painted
of
Saint
George
,
to
be
an
emblem
,
not
an
History
.
But
though
the
History
of
George
be
Apocryphal
or
uncertain
,
saith
Bellarmine
:
yet
there
was
such
a
Saint
,
because
the
memory
of
George
was
ever
famous
in
the
Church
.
But
this
is
spoken
sophistically
,
or
directly
contrary
to
the
truth
.
The
fame
of
that
man
was
great
,
but
not
good
;
for
Athanasius
,
and
Gregory
Nazianzene
,
do
witness
that
George
Cappadox
a
wicked
man
,
an
heretical
Arrian
,
bad
in
kind
,
worse
in
mind
,
sent
of
Constantius
with
an
Army
and
Band
of
Souldiers
to
Alexandria
,
did
take
upon
him
as
Bishop
of
that
City
,
who
when
he
was
most
cruelly
murdered
of
the
Heathens
under
Julian
the
Apostata
,
and
his
body
burnt
with
fire
,
and
his
ashes
cast
into
the
Sea
,
lest
he
should
be
honorably
buried
of
the
Christians
as
a
Martyr
:
he
began
afterwards
to
be
worshiped
of
some
for
a
Martyr
unworthy
;
as
Epiphanius
,
reproving
them
,
teacheth
.
And
in
progress
of
time
the
passion
of
George
composed
,
and
divulged
of
his
followers
,
so
deceived
many
,
that
Gelasius
also
,
although
he
did
smell
this
deceit
,
yet
thought
him
to
be
an
holy
Martyr
;
not
without
probable
reason
;
seeing
the
passions
of
others
,
who
were
truely
Martyrs
,
were
falsly
written
of
other
Hereticks
in
like
manner
.
But
when
the
Romane
Synod
,
in
which
Gelasius
insinuates
that
the
Romane
Church
so
thought
,
was
held
nigh
an
hundred
years
after
the
other
sentence
given
of
Athanasius
,
Nazianzene
,
and
Epiphanius
:
Gelasius
doth
not
affirm
that
George
was
also
accounted
for
a
Saint
in
the
judgement
of
the
Romane
Church
,
much
less
of
the
universal
Church
Nay
,
if
it
be
exactly
considered
,
both
what
Gelasius
thought
that
the
passion
of
George
was
written
of
Hereticks
,
and
of
what
Hereticks
the
interpreter
of
Gelasius
hath
observed
,
that
to
be
done
:
it
will
manifestly
appear
that
the
universal
Church
of
Bellarmine
,
that
is
,
that
the
East
and
West
being
deluded
of
the
Arrians
,
did
worship
George
the
Arrian
for
a
Martyr
.
For
when
Baronius
had
shewed
that
it
was
found
in
some
acts
of
George
(
those
very
same
that
Gelasius
seems
to
disprove
)
that
he
had
conflicted
with
Athanasius
the
Magician
,
that
wicked
Author
alluding
to
George
the
Arian
Bishop
,
the
invader
of
the
Seat
of
Alexandria
,
and
persecuter
of
great
Athanasius
Bishop
of
that
City
,
which
the
Arians
called
Magatian
,
and
reckoned
George
amongst
the
Arians
:
out
of
which
(
saith
he
)
it
sufficiently
appears
that
that
whole
Fable
was
the
device
of
the
Arians
.
Apud
.
Sur
.
de
probat
.
Sanct
.
hist
.
tom
.
2.
Praefat
.
in
Martyr
.
Georg
a
Paficrate
sc
.
Spec
.
hist
.
l.
12.
c
.
131.
hist
.
par
.
1.
Tit
.
8.
c
.
1.8.23
.
Martyrolog
.
9.
Calend
.
Matt
.
Usuard
&
Ado
Tremir
.
in
Martyrol
.
Breviar
.
sec
consuetud
.
Rom
.
Curiae
Vincent
.
&
Anton
.
●asicrat
&
Metaph
.
Hist
.
Eccl.
l.
7.
c
.
15.
apud
Baron
.
not
.
in
Martyr
.
Rom
.
Ammian
.
Marcell
lib
.
2.
Jacob
.
de
Verag
.
Aur
.
Leg
c
.
113.
De
purgat
.
li
.
2.
cap
.
18.
Ovid
.
Metam
.
l.
15.
Senec
.
hist
.
Polit
.
Prudent
.
peristeph
.
hym
.
11.
Nota●
.
in
Martyrol
.
Rom
Jan.
30.
Baron
.
not
in
Martyr
.
Rom
.
Aug.
3.
Deprobat
.
Sanct
.
hist
.
tom
4.
Annal
.
Eccl.
tom
1.
an
.
Dom
.
44.
Tom
3
an
.
Dom
.
315.
Tom
.
5.
an
.
Dom
.
402.
But
now
Pasicrates
(
who
writes
that
he
was
the
servant
of
George
)
and
Simeon
Metaphrastes
,
in
the
History
which
Lippomannus
saith
was
approved
by
the
testimonie
of
the
Eastern
Church
,
where
it
is
recited
every
year
,
being
brought
into
an
abridgement
,
they
attribute
to
George
a
conflict
with
Athanasius
the
Magician
.
The
same
do
the
Western
,
Vincentius
Belvacensis
,
and
Antonius
.
Moreover
Bede
reporteth
that
he
suffered
under
Datian
,
the
most
potent
King
of
the
Persians
,
who
ruled
over
seventy
Kings
,
over
seventy
five
saith
the
Arian
Fable
,
as
Baronius
witnesseth
:
but
it
is
one
and
the
same
dream
.
And
the
steps
of
this
are
found
in
others
amongst
the
Eastern
more
clearly
,
who
make
mention
that
he
suffered
in
Persis
,
and
some
under
Datian
.
Amongst
the
Western
more
obscure
,
who
change
the
name
of
Datian
into
Dioclecian
.
To
this
may
be
added
that
both
of
them
make
their
George
a
Cappadocian
;
in
the
East
Pasicrates
,
Metaphrastes
,
Nicephorus
,
and
Menologium
Graecorum
,
in
the
West
,
Varaginensis
,
Vincentius
,
Antonius
and
Brevia●
Sarisburiense
.
But
no
author
worthy
credit
doth
make
mention
of
any
George
Cappadox
a
Martyr
,
but
of
the
Arian
;
so
that
this
one
circumstance
(
to
omit
the
other
of
Datian
and
Athanasius
the
Magician
)
doth
sufficiently
prove
,
that
George
,
whom
the
universal
Church
of
Bellarmine
doth
worship
,
was
not
an
holy
,
but
an
Arian
Martyr
.
To
the
probability
of
which
opinion
,
this
addeth
somewhat
,
that
the
Alexandrians
have
an
old
and
ruinous
Church
,
of
the
Martyr
great
Saint
George
,
without
the
City
,
at
the
shore
of
the
salt
Sea
,
built
(
as
it
is
probable
)
in
that
very
place
,
where
the
body
of
George
Cappadox
was
burned
,
as
the
story
relates
,
and
his
ashes
cast
into
the
Sea
.
Hiopplitus
is
another
Saint
that
the
Papists
invocate
,
who
as
he
is
commonly
painted
,
was
torn
in
pieces
of
horses
.
But
that
there
was
never
any
such
Saint
,
the
silence
of
Authors
worthy
credit
doth
cry
aloud
;
For
Prudentius
an
antient
,
and
I
know
not
whether
the
first
Author
of
that
thing
,
seems
to
have
played
after
a
poetical
manner
,
as
he
is
reproved
of
Bellarmine
to
have
done
in
a
greater
matter
,
and
to
have
fitted
his
Poetical
fiction
for
the
Etymology
of
the
name
to
Hippolitus
Presbyter
of
Antioch
.
Certes
Baronius
noteth
out
of
the
Romane
Martyrologe
,
that
this
Hippolitus
was
not
torn
with
horses
,
but
taken
away
by
an
ordinary
kind
of
punishment
.
But
Baronius
addeth
that
Prudentius
did
blow
three
Hippolitus's
into
one
,
and
that
amongst
them
there
was
a
souldier
,
who
was
torn
in
pieces
of
wild
horses
.
But
out
of
what
Author
doth
Baronius
prove
this
?
Out
of
the
acts
of
Saint
Laurentius
;
in
which
,
as
he
affirms
,
there
are
many
things
Apocrypha
,
and
many
things
contrary
to
the
truth
:
So
thou
wilt
say
,
as
they
are
found
in
Surius
:
as
Metaphrastes
hath
published
his
acts
in
Greek
,
taken
out
of
the
antient
monuments
of
the
Grecians
,
as
Baronius
adjoineth
.
But
how
doth
Baronius
know
that
they
are
taken
out
of
the
antient
monuments
of
the
Grecians
by
Metaphrastes
,
whom
he
doth
so
often
pronounce
to
have
mingled
many
forgeries
,
and
monstrous
lies
,
and
sundry
meer
dotages
.
Nay
,
how
durst
he
to
praise
those
things
as
drawn
our
of
antient
monuments
,
which
he
knows
do
bewray
a
later
Author
by
their
vainity
;
for
in
those
acts
Decius
the
Emperor
sitting
in
his
tribunal
,
is
said
to
have
inflicted
that
punishment
upon
Hippolitus
,
after
the
death
of
Laurentius
.
Notat
.
in
Martyrol
.
Rom
.
Aug.
10
&
Annal
Eccl.
tom
.
2.
an
.
Dom
.
261.
But
Baronius
doth
evince
out
of
Cyprian
and
other
sufficient
witnesses
,
that
Laurentius
suffered
under
Valerian
,
seven
or
eight
years
after
the
death
of
Decius
.
And
of
the
same
acts
of
Laurentius
in
Metaphrastes
,
Baronius
forgetting
that
he
had
said
that
he
had
taken
them
out
of
the
antient
monuments
of
the
Grecians
,
hath
these
words
,
Quae
Laurentii
acta
a
Metaphraste
sunt
recitata
,
hand
sane
pristina
illa
a
Notariis
excepta
videntur
;
Annal
.
Eccl.
om
.
2.
an
.
Dom
.
261.
sed
ab
aliquo
alio
Scripta
,
quibus
&
quae
ab
Ambrosio
,
vel
aliis
de
Sancto
Laurentio
scripta
essent
,
una
texuerit
:
siquidem
non
nulla
habent
,
quibus
historica
veritas
refragatur
.
Baptist
.
Mant
.
Fast
.
l.
7.
Jacob
vorag
.
Aur
.
Legend
.
cap
95.
Notat
.
in
Martyrol
.
Rom
.
Iuli
.
25.
Hieron
.
vid
.
hyn
D.
Christop
.
Mart
Deration
.
stud
.
theol
.
l
3.
cap
.
●
.
ex
Hiper
.
Beda
Martyr
.
8.
calend
.
August
.
Vincent
.
Belvac
.
s●ec
hist
.
l.
13.
cap
24.
Surius
ex
Divers
De
prob
.
Sanct
hist
.
tom
.
4.
Notat
.
in
Martyrol
.
Rom
.
Jul.
25.
Missal
.
Sarii
.
Missa
de
S.
Christoph
.
Kemnit
.
ex
conc
.
Trident
.
part
.
3.
Belvac
.
specul
.
hist
.
l.
13.
c
.
5.
Jacob
.
de
Vor
.
Aurea
.
Leg
.
c
.
167.
Anton
.
par
.
1.
Tit
.
8.
c
.
1.
§.
38.
In
Festo
S
Katharin
.
Virg
.
&
Mart
.
Nov.
25.
Lib
.
7.
c
.
26.
Euseb
.
l.
8.
cap
.
26
,
27.
Notat
.
in
Martyrolog
.
Rom
.
Nov.
25.
Eus
hist
.
l.
8.
cap
.
27
Novem
.
25.
Breviar
.
Rom
.
reformat
.
Villavin
.
Eccl
spec
.
l.
13.
c
8.
Iacob
.
De
Vorag
.
●ur
.
Legend
.
c
.
167.
Anton
.
hist
par
.
1.
Tit
.
8
§
38.
In
Templo
S.
Kathar
.
mirabilia
Roma
.
Missala
Rom
.
refor
.
In
festo
.
S.
Kathar
.
Virg
&
Mart
.
Annal
.
Eccl.
tom
.
3.
Ao
Dom
.
307.
Christopher
is
acknowledged
for
a
Saint
amongst
the
Papists
,
whom
they
feign
to
be
a
man
of
Gyant-like
stature
,
twelve
cubits
high
,
who
leaning
upon
a
long
staffe
,
carried
Christ
over
a
dangerous
River
upon
his
shoulders
.
But
the
Papists
themselves
confess
that
this
is
feigned
;
Baronius
somewhat
doubting
,
saith
,
He
knows
not
what
to
say
concerning
that
huge
stature
,
wherewith
he
is
wont
to
be
painted
;
yet
so
as
he
doth
insinuate
that
it
ought
to
be
reckoned
amongst
Symbolical
pictures
by
his
praising
of
Vida
,
who
interprets
it
allegorically
,
and
by
the
mention
of
George
.
But
Villavincentius
for
certain
affirms
,
That
it
is
doubtful
to
no
man
,
that
this
picture
was
properly
devised
of
the
Fathers
to
this
use
,
that
it
might
shadow
forth
a
Preacher
of
the
Gospel
.
Therefore
,
although
that
there
was
a
Martyr
named
Christopher
;
yet
how
could
his
memory
be
ever
famous
(
as
Bellarmine
affirms
it
was
)
whom
authors
not
ancient
do
report
to
have
suffered
under
King
Dagnus
,
in
I
know
not
what
Samos
,
or
City
of
Cicilia
,
or
Lycia
;
so
absurdly
and
besides
the
credit
of
all
antient
monuments
,
that
Baronius
is
compelled
to
substitute
Decius
the
Emperor
for
King
Dagnus
;
out
of
how
famous
and
rich
Author
I
dispute
not
.
So
that
if
we
grant
that
our
Christopher
was
a
Martyr
,
yet
it
cannot
be
proved
that
there
was
such
a
Christopher
as
the
Papists
worship
,
who
was
of
a
Giantlike
height
,
whose
patronage
they
desire
because
he
deserved
to
carry
Christ
on
his
shoulders
.
Katharine
as
the
tale
goeth
was
a
Virgin
of
Alexandria
,
daughter
of
King
Costus
,
who
was
beheaded
of
Maxentius
,
when
she
could
not
be
drawn
from
the
faith
of
Christ
by
fifty
Philosophers
,
which
he
had
used
for
this
purpose
.
This
woman
is
worshiped
as
a
Martyr
,
but
it
cannot
be
proved
that
there
ever
was
any
such
.
There
was
no
King
Costus
any
more
then
King
Dagnus
.
The
Romane
Missale
hath
reformed
this
circumstance
,
it
was
so
palpable
,
but
obtrudes
the
rest
of
the
story
upon
the
Church
for
truth
,
and
to
give
credit
unto
it
cites
Eusebius
,
as
if
he
were
the
Author
of
that
fable
.
But
Eusebius
hath
nothing
to
that
purpose
either
in
that
place
or
any
other
;
onely
he
hath
that
which
doth
rather
derogate
credit
from
the
story
,
because
he
teacheth
that
Maximinus
did
rule
at
Alexandria
,
where
this
matter
is
said
to
be
done
,
not
Maxentius
:
Which
is
so
manifest
;
that
Baronius
could
not
be
kept
back
,
either
by
the
authority
of
Pius
the
fifth
,
or
the
Romane
Breviary
,
but
he
saith
the
name
of
Maxentius
is
to
be
razed
out
,
and
in
the
place
Maximinus
to
be
substituted
.
Go
to
Costus
and
Maxentius
being
blotted
out
,
hath
Eusebius
the
rest
of
that
narration
?
No
,
he
hath
not
so
much
as
the
name
of
Katharine
,
nor
any
note
either
of
Philosopher
converted
,
or
Lady
,
or
Wheel
,
or
of
death
or
carrying
into
the
mountain
of
Sinai
.
Eusebius
writeth
that
there
was
amongst
the
women
of
Alexandria
,
a
Christian
woman
renowned
for
Beauty
,
Nobility
,
Learning
and
Riches
,
but
more
renowned
for
Chastity
,
unchastly
and
impotently
loved
of
Maxentius
:
whom
he
,
when
he
had
in
vain
sollicited
by
many
requests
unto
Whoredom
,
could
not
deprive
of
life
,
being
more
overcome
with
love
then
anger
,
but
cast
into
banishment
,
and
spoiled
of
her
goods
.
Baronius
because
he
no
where
found
any
other
footstep
of
the
Martyr
Katharine
in
all
antiquity
,
and
the
Papists
had
erred
grievously
if
there
had
been
none
such
,
whom
they
worship
with
a
double
feast
,
and
by
name
do
invocate
in
their
Litanies
;
to
whom
God
promised
at
her
death
,
as
they
tell
us
,
that
it
should
come
to
pass
that
whosoever
should
celebrate
the
memory
of
her
passion
,
and
call
upon
her
name
in
what
affliction
soever
,
should
be
heard
;
out
of
whose
neck
,
when
it
was
cut
off
,
they
affirm
milk
to
have
issued
for
blood
,
which
they
have
amongst
their
Reliques
at
Rome
,
whom
in
their
Mass
they
make
a
Mediatrix
between
God
and
men
,
and
by
whose
patronage
they
trust
to
be
delivered
;
and
they
pray
God
,
who
by
his
Angels
placed
her
body
wonderfully
in
the
top
of
the
hill
of
Sinai
,
that
by
her
merits
and
intercession
they
may
be
able
to
come
to
the
Mountain
,
which
is
Christ
.
Baronius
,
I
say
,
least
these
and
such
like
props
of
popery
should
fall
,
would
have
that
chast
woman
mentioned
of
Eusebius
,
who
was
driven
into
banishment
of
Maximinus
,
to
be
St
Katharine
:
and
that
he
might
perswade
this
with
greater
shew
of
probability
,
what
Eusebius
saith
,
Euseb
.
Gr.
l.
8.
cap
.
15.
Lib
.
8.
c
.
27.
Lib
.
8.
c
.
16.
Cic
.
l.
3.
de
orat
.
that
she
was
punished
with
flight
,
as
Christophorsonus
translates
it
,
that
is
,
(
as
Musculus
renders
it
with
a
word
signifying
the
same
thing
)
was
banished
:
Baronius
doth
expound
as
if
Eusebius
had
said
,
that
s
he
had
escaped
by
flight
,
Maximinus
being
ignorant
and
unwilling
;
and
hence
he
infers
,
that
we
must
not
think
,
that
Maximinus
,
who
was
so
great
and
potent
an
Emperor
,
did
cease
to
pursue
after
her
,
but
that
being
sought
and
found
out
,
she
was
crowned
with
Martyrdome
.
In
which
depravation
of
Eusebius
he
had
offended
less
,
if
he
had
cited
his
words
out
of
the
Translation
of
Ruffinus
,
who
perverts
this
place
concerning
flight
;
but
when
he
cites
them
out
of
the
Translation
of
Christophorson
,
Lib
.
8.
c
.
17.
whom
he
had
shewed
to
be
more
faithful
:
and
in
the
very
words
,
Annal
.
Eccl.
tom
.
2.
A.D.
258
which
he
reciteth
,
it
is
said
,
Maximinus
banished
her
,
and
a
reason
rendred
why
he
did
not
put
her
to
death
:
it
must
needs
be
,
that
Baronius
in
saying
,
that
on
her
own
accord
she
went
into
banishment
,
and
not
by
the
command
of
Maximinus
,
did
offend
perfidiously
or
extream
rashly
.
And
not
content
with
this
wresting
of
Eusebius
to
avoid
the
stroke
of
Ruffinus
,
he
ridiculously
changeth
the
name
Katharine
into
Hecaterine
,
which
conceit
is
largely
confuted
by
D.
Rainold
,
Idolat
.
l.
1
cap
.
5.
§
28.
They
object
,
Jacob
prayed
unto
the
Angel
.
But
first
it
is
no
invocation
,
Gen.
48.16
.
Gen.
17.31
.
Gen.
17.18
.
Bapl
.
cont
.
Eun
.
l.
2.
Athan
.
orat
.
4.
cont
Cyril
.
thes
.
lib
.
3.
c
.
1.
Novatian
.
cap
.
15.
de
Trin
.
Hilar
.
in
Psal
.
122.
Procop
.
Gaz
.
in
Gen.
48.
Job
.
5.1
.
Masius
in
Ios
.
5.13
.
Vatabl
.
annot
.
Mercer
.
but
an
express
desire
,
wherein
Jacob
desired
that
it
might
so
be
done
,
as
in
many
other
places
,
Let
Nations
serve
thee
:
Oh
that
Ishmael
might
live
in
thy
sight
!
2.
The
Antients
are
of
opinion
,
that
the
Angel
is
not
a
created
Angel
,
because
he
is
joyned
with
God
,
and
the
same
benefit
is
craved
of
God
and
of
the
Angel
;
And
the
observation
of
some
Papists
,
that
the
word
Angel
when
it
is
put
alone
,
is
to
be
understood
of
a
created
Angel
,
is
false
and
vain
.
Secondly
,
they
object
that
of
Eliphaz
,
Call
now
,
if
there
be
any
that
will
answer
thee
.
But
it
is
not
certain
,
whether
this
speech
be
of
holy
men
or
of
the
Angels
.
If
the
first
please
,
the
sense
is
this
,
let
Saints
whomsoever
thou
knowest
,
be
observed
,
and
see
if
thou
canst
defend
thy self
by
the
patronage
of
any
one
,
or
whether
thou
canst
find
out
any
one
,
whom
so
great
calamity
did
oppress
besides
his
desert
.
But
if
he
speak
of
the
Angels
,
the
sentence
is
thus
:
Call
the
Angels
and
see
,
if
any
of
them
will
vouchsafe
the
answer
which
may
be
to
thee
an
argument
how
base
thou
art
,
who
canst
not
arise
,
I
say
not
to
the
Divine
,
but
not
to
any
Angelical
nature
:
And
so
it
is
an
Irony
,
and
the
seventy
translate
it
,
and
the
writer
of
this
book
,
speaking
of
godly
men
,
calleth
them
just
,
rather
then
by
any
other
name
.
Again
,
they
allege
,
If
there
be
an
angel
speaking
for
him
.
Job
.
33.23
.
Jun.
Vatablus
annot
.
Ex.
32.13
.
Gen.
32.9
.
Deu●
9
27.
Gen.
26.24
.
Gen.
26.3
.
Ex.
32.13
.
1
R
g
.
8.25
,
26.
Psal
.
89.4
.
2
Chr.
27
7.
Psal
.
132.10
,
11.
Lev
.
26.42
.
Ex
6.3
,
4.
Psal
.
132.1
.
1
Reg
.
15.5
.
Chaldee
Aquila
.
Symmachus
.
5.
Edit
.
render
〈◇〉
.
But
Angel
in
that
passage
may
be
a
name
not
of
nature
but
of
office
,
and
signifie
an
inter
preter
of
the
Divine
will
;
and
by
uprightness
understand
the
equity
of
God
,
which
the
prophet
doth
declare
to
man
.
If
it
be
understood
of
a
created
Angel
,
the
sentence
is
(
as
Mercer
hath
interpreted
it
)
If
to
man
thus
afflicted
there
be
one
Angel
an
interpreter
,
to
expound
and
declare
to
God
his
faith
and
repentance
,
&c.
In
the
old
Testament
the
faithful
prayed
God
to
hear
them
for
the
merits
of
the
Patriarchs
:
But
in
these
and
such
like
passages
,
the
faithful
pray
not
to
be
heard
for
the
merits
of
the
Saints
,
but
for
the
grace
and
mercy
of
God
,
according
to
the
free
covenant
made
with
the
Fathers
.
But
saith
Bellarmine
,
the
covenant
of
Grace
and
Righteousness
of
the
Saints
is
both
alleged
;
as
remember
David
,
and
all
his
meekness
;
but
in
that
Psalme
the
Prophet
mentioneth
not
his
meekness
but
affliction
,
nor
are
these
the
words
of
Solomon
,
but
of
David
himself
,
who
(
as
by
the
eight
first
verses
we
may
conjecture
)
wrote
this
Psalm
,
when
the
Arke
of
the
Lord
was
to
be
brought
from
the
house
of
Obed-Edom
to
Jerusalem
,
2
Chro
.
15.
And
when
the
obedience
,
love
,
or
uprightness
of
the
Saints
is
mentioned
,
it
is
for
difference
,
not
by
way
of
boasting
of
their
merits
,
to
shew
they
were
such
as
walked
in
Covenant
with
God
,
and
to
whom
pertained
the
promises
,
which
for
the
iniquity
of
their
sons
should
not
be
disanulled
.
Gen.
43.
Hos
.
confess
.
c
.
5●
.
Eck.
Euch
.
de
vi●er
.
Alphons
.
de
Castro
.
li
.
4.
1.
Vatabl
.
in
Gen.
48.
Mercer
ib
.
Lyran
.
Cajetan
Ponscca
.
He●●or
Pin
.
Ribera
in
Am.
6.
Rom
.
4.7
,
8.
In
the
48.
of
Gen.
Jacob
saith
,
Let
my
name
be
called
upon
the
lads
.
But
the
words
are
an
Hebraism
,
and
signifie
,
Let
them
be
called
by
my
name
,
that
is
,
Let
them
be
accounted
,
not
the
sons
of
Joseph
but
mine
:
for
he
speaks
plainly
of
the
adoption
of
Ephraim
and
Manasses
;
and
the
like
phrase
is
in
other
places
.
Eckius
and
Cochlaeus
cite
that
of
the
Psalmist
,
For
this
shall
every
one
that
is
godly
pray
unto
thee
,
Psal
.
32.6
.
But
the
Psalmist
speaks
of
the
Saints
in
this
life
craving
remission
of
sins
:
Whither
the
Apostle
referreth
it
,
Therefore
the
Chaldee
paraphr
.
translates
it
,
Therefore
shall
every
godly
man
pray
to
thee
,
the
vulgar
Pro
hac
.
And
so
Hieron
,
Ricket
,
Remigius
,
Euthymius
,
Theodoret
,
Haimo
do
understand
it
.
And
of
the
Papists
themselves
Lombard
,
Hugo
Cardinalis
,
Lyran
.
Dionysius
,
Carthusian
,
Augu
.
Eugubinus
,
Baptista
Fotengius
Genebrard
,
Bellarm
.
Antonius
Agellius
,
&c.
I
lift
up
mine
eyes
unto
the
hills
,
Psal
.
121.1
.
Bellar
.
de
●anct
.
l.
1.
cap
.
17.
saith
the
Prophet
,
that
is
the
Saints
,
as
Augustin
interprets
it
.
But
August
.
looks
unto
the
doctrine
of
the
Saints
,
as
Hierom
also
,
who
expounds
the
hills
,
Excelsa
propheticorum
librorum
ac
legis
:
and
the
like
may
be
found
in
other
Fathers
.
But
it
is
most
simple
,
to
understand
hills
properly
,
Dan
.
6.11
.
that
those
hills
may
be
meant
,
whereupon
the
Temple
was
built
,
whither
they
that
were
to
pray
did
turn
themselves
.
Or
the
words
may
be
read
by
an
interrogation
:
To
what
end
do
I
cast
mine
eyes
about
the
mountains
,
as
if
any
help
must
come
from
men
?
Another
passage
they
allege
out
of
the
Psalms
,
The
Lord
will
judge
his
people
,
Psal
.
135.14
.
and
in
servis
suis
deprecabitur
.
But
the
meaning
is
plain
,
The
Lord
will
repent
him
of
the
evils
,
wherewith
he
doth
afflict
his
people
in
this
world
,
See
Herisb
.
in
h
.
loc
.
and
will
be
reconciled
unto
them
:
And
so
Junius
readeth
that
place
Si
judicat
Jehova
populvm
suum
,
mox
de
servis
suis
paenitet
ipsum
.
Costerus
in
Enchirid
.
cap
.
12.
Eckius
in
Enchirid
.
cap
.
15.
Alphons
.
a
Castro
contr
.
haeres
.
Jerem
Constantinop
.
in
primo
resp
.
ad
protestant
.
c
.
15.
prove
that
the
Saints
in
heaven
are
to
be
worshiped
because
we
read
,
Mihi
autem
nimis
honorificati
sunt
amici
tui
Deus
.
Psal
.
139.17
.
But
(
not
to
say
ought
of
the
translation
of
that
place
,
which
both
Arias
,
Pagnin
,
and
Vatablus
do
translate
far
otherwise
,
and
more
agreeably
to
the
mind
of
the
Psalmist
)
if
the
words
be
understood
of
the
Religious
adoration
of
the
Saints
,
what
coherence
can
they
have
with
the
rest
?
How
can
they
prove
that
{αβγδ}
is
to
be
honored
,
or
honored
is
that
to
be
to
be
worshiped
religiously
?
or
that
by
friends
the
Saints
departed
are
to
be
understood
?
Many
both
antient
and
modern
Writers
,
Herisbach
.
in
Psal
.
139.
Amama
antibarb
.
Bibl
.
l
3.
in
Psal
.
Psal
.
68.10
.
Psal
.
150.1
.
who
receive
that
translation
,
and
those
amongst
the
Papists
themselves
;
as
Lyran
Dionys
.
Carthusian
.
and
Bellarm
.
give
a
far
better
construction
of
these
words
.
Richeomus
would
prove
,
that
Saints
are
to
worshiped
with
religious
worship
,
from
these
words
of
the
Psalmist
,
God
is
wonderful
in
his
Saints
:
and
Praise
God
in
his
Saints
.
But
the
words
in
the
Original
are
,
Praise
God
in
his
holiness
,
or
in
his
Sanctuary
,
for
the
word
doth
not
onely
signifie
Sanctity
but
Sanctuary
;
Psal
.
20.2
.
They
that
understand
it
of
the
Sanctuary
,
interpret
it
either
of
the
Temple
,
that
he
speak
unto
the
Priests
and
Levites
;
or
heaven
,
that
he
directs
his
speech
the
unto
Angels
and
blessed
Saints
.
They
that
read
it
Sanctity
,
expound
in
by
for
,
propter
or
de
:
as
in
the
second
verse
,
praise
him
for
de
vel
propter
potentias
eius
:
The
seventy
{αβγδ}
well
,
if
it
be
received
well
:
For
{αβγδ}
is
spoken
of
the
Sanctuary
.
The
vulgar
,
in
sanctis
eius
:
which
may
fitly
be
understood
,
Heb
.
9.1
,
2.3.12
.
if
it
be
referred
to
places
or
the
Sanctuary
.
And
so
Lyra
,
Genebrard
,
Bellar
.
Emmanuel
,
Sa
.
In
sanctis
eius
,
neutro
genere
.
Hinc
ev
.
in
sancto
vel
sanctuairo
eius
.
Est
n
.
Apostrophe
ad
caelites
.
The
Fathers
generally
expound
it
of
the
Saints
,
Amama
.
Bibl
.
ant
.
l.
3.
in
Ps.
being
deceived
by
the
Translation
,
but
none
of
them
could
ever
wring
any
thing
out
of
them
touching
the
invocation
of
Saints
.
They
would
prove
,
that
it
was
the
manner
of
the
Jews
to
pray
unto
,
or
invocate
the
dead
:
because
our
Saviour
saith
,
Jo
.
5.45
.
Think
not
that
I
will
accuse
you
to
the
Father
:
there
is
who
accuseth
you
,
Moses
in
whom
ye
trust
.
Whence
they
gather
,
that
Moses
hath
received
power
,
as
of
accusing
,
so
of
defending
with
God
.
But
here
Moses
not
in
flesh
or
spirit
,
but
in
Doctrine
or
Law
is
understood
;
Therefore
it
is
like
to
this
,
They
have
Moses
and
the
Prophets
.
Luk
.
16.19
.
They
produce
also
a
two-fold
example
;
one
out
of
the
History
of
Lazarus
and
the
rich
man
,
where
the
rich
man
is
said
to
desire
Abraham
,
that
he
would
send
Lazarus
to
dip
the
the
tip
of
his
finger
in
cold
water
,
and
coole
his
tongue
.
But
nothing
can
be
concluded
from
this
example
,
because
it
is
that
part
of
the
Parabolicall
History
,
from
which
they
argue
,
is
not
Historicall
but
Parabolicall
:
as
is
manifest
,
because
the
dead
have
neither
eyes
,
nor
tongue
,
nor
finger
:
and
therefore
nothing
is
signified
by
these
words
,
but
that
the
torments
of
the
rich
man
were
so
great
,
See
Mald
.
in
Luk
.
●6
.
that
if
he
had
seen
Lazarus
,
and
could
speak
unto
him
,
by
this
or
the
like
speech
he
would
have
declared
the
greatness
of
his
torments
.
The
second
example
is
taken
from
the
enemies
of
Christ
,
who
,
when
our
Saviour
cryed
out
,
Eli
,
Eli
,
said
,
Alan
.
Cop
.
Dial
.
3.
He
calleth
for
Elias
:
whence
they
conclude
,
that
it
was
usuall
for
the
Jews
to
call
upon
Elias
and
other
Saints
.
But
what
can
be
more
unsavoury
,
than
from
the
horrible
perverting
of
the
words
of
Christ
by
his
most
deadly
enemies
,
to
conclude
,
that
the
invocation
of
Saints
did
take
place
amongst
the
people
of
the
Jews
?
Moreover
,
both
these
examples
,
and
whatsoever
else
can
be
alleged
to
this
purpose
,
it
is
refelled
by
this
,
that
when
they
make
the
Vision
of
God
the
ground
of
this
invocation
,
Bellar
.
de
Sanct
.
beat
.
lib
.
1.
cap
.
19.
Pigh
.
cont
.
13.
fol.
194.
yet
they
think
the
Fathers
of
the
Old
Testament
did
not
see
God
,
untill
Christ
by
his
passion
had
unlocked
Heaven
for
them
,
and
had
delivered
them
from
Limbus
.
But
seeing
the
Saints
in
Heaven
be
now
glorified
of
God
(
saith
Costerus
)
it
is
meet
they
should
be
honoured
of
us
on
earth
.
We
accknowleg
honour
is
due
to
the
Saints
,
but
civil
,
not
religious
:
in
kind
the
same
with
that
which
ought
to
be
given
to
the
Saints
living
,
but
different
in
degree
.
As
concerning
the
acts
of
honour
,
there
be
some
which
may
be
given
to
men
absent
,
as
praise
,
imitation
,
&c.
and
these
are
due
to
the
Saints
departed
.
Others
are
given
only
to
them
that
be
present
;
as
bending
of
the
knee
,
&c.
and
these
be
not
due
to
the
Saints
departed
.
They
urge
again
,
If
civil
honour
be
due
to
vertue
,
wisdom
,
power
and
nobility
,
then
more
than
civil
honour
is
due
to
supernaturall
vertue
.
The
answer
is
plain
,
Civil
honour
is
considered
formally
or
causally
:
Civil
honour
formally
,
that
is
,
honour
indeed
civil
,
separated
and
distinct
from
religious
,
may
be
from
causes
,
not
onely
civil
,
but
supernaturall
:
as
the
faithfull
honour
one
another
,
Luk
1.3
.
not
as
men
onely
,
but
as
faithfull
,
and
therefore
for
supernaturall
dignity
.
Again
,
God
,
say
they
,
promised
honour
and
glory
to
his
Saints
.
But
when
the
Saints
are
said
to
have
glory
from
God
,
1
Sam
.
2.
Joh
.
12.
Rom
.
2.
it
is
to
be
understood
of
that
state
whereunto
they
are
translated
essentially
glorious
:
and
not
to
be
made
to
be
had
in
honour
,
or
religiously
adored
of
others
.
Abraham
,
Isaac
,
Jacob
,
Moses
,
David
,
&c.
are
glorified
and
honoured
of
God
,
whom
yet
none
amongst
the
Papists
do
worship
.
They
object
again
,
In
both
Testaments
we
read
that
the
living
did
pray
unto
the
living
;
as
the
Children
of
Israel
did
request
Samuel
to
pray
for
them
,
&c.
Job
40.
But
it
is
one
thing
civilly
to
request
the
living
to
pray
for
us
,
another
to
invocate
them
religiously
.
Paul
did
intreat
the
Romanes
,
Ephesians
,
Thessalonians
,
Colossians
to
pray
for
him
:
but
the
Papists
themselves
will
not
say
,
he
did
religiously
pray
unto
them
.
The
first
is
done
from
the
soul
band
of
charity
,
when
one
doth
request
another
:
the
other
by
holy
Prayers
,
or
(
as
Augustine
speaketh
)
religious
rites
,
and
acknowledgment
of
superiority
.
For
none
is
adored
for
charity
,
but
for
omnipotency
;
not
for
being
simply
greater
,
but
for
infinite
power
.
They
reply
,
The
Saints
departed
do
live
,
in
that
part
of
themselves
,
wherein
they
are
to
be
prayed
unto
,
and
make
intercession
for
us
.
True
it
is
,
they
live
in
Spirit
,
but
we
have
no
Example
,
Commandement
or
Promise
to
call
upon
them
.
And
although
they
live
in
soul
,
yet
they
have
ended
this
life
which
they
had
common
with
us
,
and
with
their
friends
,
who
might
go
unto
them
.
Nor
can
they
hear
us
now
,
in
that
part
wherein
they
live
.
If
the
Saints
on
earth
(
say
they
)
have
known
the
secrets
and
thoughts
of
others
,
2
Reg
.
5.26
.
&
6.12
.
Dan
.
2.30
.
much
more
the
Saints
in
Heaven
.
Facult
.
Theolog
.
Coloniensis
Advers
.
Monhem
.
Dial
.
6.
Renatus
Benedict
.
panopl
.
fol.
36.
Coster
.
in
Euch
.
cap
.
22.
paragr
.
Secunda
propos
.
And
this
they
would
prove
,
Luk
.
16.29
.
Rhem
.
an
.
in
.
Luk
.
16.28
.
because
Abraham
knew
Moses
and
the
Prophets
.
But
this
last
is
taken
from
that
part
of
the
Narration
which
is
Parabolicall
:
and
if
it
was
from
the
History
,
it
would
not
follow
thence
,
that
Moses
and
the
Prophets
were
known
of
Abraham
,
whiles
they
lived
here
upon
earth
.
As
touching
Daniel
and
Elias
,
it
was
according
to
their
extraordinary
vocation
:
but
the
Saints
in
Heaven
,
have
no
such
calling
ordinary
or
extraordinary
,
why
they
should
know
our
thoughts
.
We
deny
not
,
but
God
can
reveal
the
particular
acts
of
mortall
men
to
the
blessed
Spirits
in
Heaven
:
but
we
must
judg
of
events
,
not
by
the
power
,
Psal
.
135.6
.
but
according
to
the
will
of
God
.
For
God
doth
whatsoever
he
will
.
The
power
of
God
is
limited
by
his
will
;
but
the
will
of
God
is
known
by
his
Word
.
But
the
Word
no
where
teacheth
,
that
God
doth
reveal
our
necessities
or
Prayers
to
his
Saints
in
Heaven
.
If
the
damned
(
say
the
Rhemists
)
had
care
of
their
friends
alive
,
how
and
for
what
cause
soever
,
much
more
have
the
Saints
and
saved
persons
.
And
if
those
in
Hell
have
means
to
express
their
cogitations
and
desires
,
and
to
be
understood
of
Abraham
so
farre
distant
both
by
place
and
condition
,
much
rather
may
the
living
pray
to
the
Saints
,
and
be
heard
by
them
;
betwixt
earth
(
that
is
to
say
)
the
Church
Militant
and
Heaven
,
being
continuall
passage
of
souls
.
But
the
evidence
of
truth
might
have
moved
them
easily
to
understand
,
that
this
Dialogue
between
Abraham
and
the
rich
glutton
,
is
of
things
not
done
,
but
represented
of
our
Saviour
Christ
,
for
the
better
and
more
commodious
setting
forth
of
the
estate
of
the
godly
and
of
the
wicked
after
this
life
:
And
they
might
do
well
to
let
us
understand
when
this
new
religion
entred
into
damned
souls
in
Hell
,
that
they
should
have
care
of
the
salvation
of
their
Kinsfolks
in
earth
:
when
they
went
to
Hell
they
were
void
of
charity
and
care
that
way
:
and
if
Hell
be
such
a
School-house
of
charity
,
that
they
learn
that
there
of
the
Devils
,
which
they
never
learned
on
earth
of
Moses
and
the
Prophets
,
it
were
somewhat
strange
?
Further
,
if
Hell
be
a
place
of
darkness
and
ignorance
,
where
is
it
,
and
by
what
glass
,
and
by
mean
of
what
light
,
that
the
gluttons
soul
knoweth
Abrahams
and
Lazarus
soul
,
which
knew
not
them
before
it
entred
into
Hell
?
They
are
wont
to
say
,
that
the
departed
Saints
set
all
in
the
reflection
of
the
beames
of
Gods
Majesty
,
in
whose
presence
they
be
.
Will
they
say
,
that
the
souls
in
Hell
have
the
same
knowledg
by
touting
into
the
Devill
?
They
seek
to
excuse
themselves
,
That
they
pray
unto
the
Saints
,
not
as
God
the
Creatour
,
but
as
the
friends
of
God
.
But
this
Caution
is
not
wary
:
because
the
protestation
is
contrary
to
their
fact
.
For
by
this
very
fact
,
that
they
call
upon
the
Saints
,
as
they
that
knew
our
thoughts
,
and
can
discerne
sincere
and
upright
sighes
from
counterfeit
,
they
shew
they
do
in
part
call
upon
the
Saints
,
as
they
that
exceed
the
condition
of
a
creature
,
and
partake
that
glory
,
Isa
.
42.8
.
which
God
denies
that
he
will
communicate
to
any
man
.
For
as
in
wedlock
companying
together
,
so
is
religious
invocation
in
Divine
worship
.
But
as
a
woman
lying
with
another
man
,
if
she
should
defend
her self
,
with
this
,
that
she
doth
not
company
with
him
as
with
her
Husband
,
but
with
an
inferiour
affection
,
doth
not
thereby
wipe
away
the
fault
,
but
adde
the
crime
of
impudency
to
unchastity
:
so
do
the
Papists
,
no
whit
lessen
their
sinne
of
spiritual
adultery
,
that
they
say
they
perform
religious
invocation
to
the
Saints
not
as
to
God
,
but
as
to
the
friends
of
God
.
But
at
least
they
endeavour
to
shew
,
that
the
invocation
of
the
Saints
doth
nothing
derogate
from
the
glory
of
Christ
our
Mediatour
;
because
they
acknowledg
Christ
to
be
our
immediate
Mediatour
,
who
doth
offer
up
our
Prayers
to
God
,
but
the
Saints
thus
would
have
to
be
Intercessors
unto
Christ
for
us
.
But
hereby
they
diminish
the
glory
of
Christ
.
For
they
detract
very
much
from
his
loving
affection
and
good
will
towards
us
:
which
the
Authour
to
the
Hebrews
describes
.
Heb
4.15
.
We
have
an
High
Priest
,
who
cannot
but
be
touched
with
our
infirmities
,
&c.
Let
us
therefore
draw
near
with
boldness
unto
the
Throne
of
grace
.
Moreover
,
that
intercession
is
not
made
subordinate
(
as
they
pretend
)
but
collaterall
,
in
that
they
teach
and
believe
,
that
the
Saints
did
merit
that
they
might
be
heard
;
and
also
,
that
they
did
not
only
merit
to
be
heard
for
us
,
but
they
merited
power
to
conferre
and
bestow
the
things
we
ask
.
Not
to
mention
here
,
that
whatsoever
in
the
Psalmes
is
ascribed
to
God
or
Christ
,
that
is
given
to
the
Virgin
Mary
in
the
Lady
Psalter
composed
by
Bonaventure
:
and
many
other
things
of
like
nature
.
They
reply
again
,
It
is
the
will
of
God
,
Jam
5.16
.
Rom
.
15.30
.
Eph.
6.18
.
1
Thes
.
5.25
.
2
Thes
.
3.3
.
Col.
4.3
.
1
Tim
.
2.1
.
Heb
.
13.18
.
Gen.
20.7
.
Job
42.8
.
1
Sam
.
7.8
.
Ezek
.
22.30
.
that
the
Saints
living
should
pray
one
for
another
:
and
if
it
derogate
nothing
from
the
glory
of
Christ
our
Mediatour
to
intreat
the
Prayers
of
the
Saints
living
,
nor
doth
it
derogate
any
thing
from
him
,
to
pray
to
the
Saints
departed
to
pray
for
us
.
But
this
Argument
holds
no
proportion
.
For
praying
to
the
Saints
departed
,
we
crave
somewhat
of
them
,
who
be
ignorant
of
our
state
and
condition
:
but
intreating
the
Prayers
of
the
faithfull
living
,
we
speak
to
them
that
be
acquainted
with
our
affairs
:
They
that
intreat
the
Saints
present
,
do
attribute
nothing
to
them
else
,
then
that
they
can
hear
them
,
with
whom
they
are
present
:
but
they
that
pray
to
the
Saints
departed
,
they
ascribe
unto
them
a
power
to
hear
our
Prayers
absent
,
and
that
in
one
moment
farre
distant
one
from
another
,
and
different
in
the
nature
of
requests
;
which
can
agree
to
no
creature
.
Moreover
,
they
intreat
the
present
,
as
fellow
servants
:
but
the
Saints
in
Heaven
are
prayed
unto
as
Mediatours
betwixt
God
and
men
.
And
if
they
pray
unto
them
,
as
they
that
merit
audience
,
even
so
they
derogate
from
the
glory
of
Christ
:
because
that
agrees
to
Christ
alone
.
Had
Pauls
favour
with
God
been
so
mightily
improved
by
death
,
as
the
Papists
contend
,
and
his
affectionate
notice
of
his
followers
necessities
continued
the
same
or
greater
;
His
speedy
dissolution
or
departure
to
Christ
had
been
as
expedient
for
the
Churches
which
he
planted
as
for
himself
.
But
it
was
never
expedient
for
any
Church
or
Congregation
to
be
deprived
of
their
godly
and
faithfull
Pastors
bodily
presence
,
as
it
was
expedient
for
the
Disciples
that
Christ
should
leave
them
.
Joh
.
16.7
.
Heb
.
7.25
.
The
only
reason
of
this
diversity
is
,
because
Christ
lives
for
ever
,
and
hath
an
everlasting
Priesthood
:
whereas
Saints
and
godly
men
which
are
departed
this
life
,
although
they
live
unto
God
,
are
(
touching
intercession
or
other
acts
of
their
ministeriall
Function
)
dead
to
us
.
The
End
of
the
Fifth
Book
.
THE
SIXTH
BOOK
.
AN
EXPOSITION
Upon
the
Lords
Prayer
.
CHAP.
I.
Of
the
first
part
of
the
Lords
Prayer
,
viz.
the
Preface
.
The
things
therein
to
be
considered
.
Who
is
meant
by
Father
,
and
who
are
allowed
to
call
God
Father
.
Of
the
Prayers
of
unregenerate
men
,
and
how
God
heares
them
.
Question
:
WHat
are
the
Parts
of
the
Lords
Prayer
?
A.
It
hath
three
Parts
;
the
first
is
the
Preface
,
to
stirre
up
our
attention
and
teach
ableness
,
in
which
is
declared
whom
we
must
pray
unto
,
in
these
words
,
Our
Father
which
art
in
Heaven
.
The
second
part
is
the
Prayer
it self
,
standing
on
six
Petitions
and
a
confirmation
,
which
rendreth
a
reason
why
we
pray
to
God
alone
;
because
the
Kingdom
which
is
all
authority
to
grant
our
requests
,
belongeth
to
him
the
power
,
that
is
,
all
ability
to
execute
our
desires
,
is
with
him
:
the
glory
,
that
is
,
all
this
honour
of
being
acknowledged
a
Fountain
of
good
things
belongeth
to
him
a
Father
of
Lights
,
from
whom
every
good
gift
descendeth
;
who
in
this
regard
is
only
to
be
invocated
.
The
third
is
the
Conclusion
,
in
this
word
Amen
:
which
is
a
testification
of
our
assent
and
faith
,
whereas
the
former
Petitions
are
testifications
only
of
our
desires
.
Q.
What
may
be
learned
from
this
,
that
our
Saviour
doth
not
set
down
the
Petitions
abruptly
,
but
first
beginneth
with
a
solemn
Preface
?
A.
From
this
practice
of
our
Saviour
,
some
reverend
Divines
observe
,
That
he
which
is
to
pray
to
God
,
must
first
prepare
himself
,
and
not
boldly
without
consideration
rush
into
Gods
presence
.
And
this
without
question
is
an
undeniable
truth
:
for
if
a
man
be
to
come
before
an
earthly
Prince
,
he
will
order
himself
in
apparell
,
gesture
,
and
words
,
that
he
may
do
all
things
in
seemliness
and
dutifull
reverence
:
how
much
more
are
men
to
order
themselves
,
when
they
are
to
appear
before
the
living
God
?
Be
not
rash
with
thy
mouth
,
Eccl.
5.2
.
Psal
.
26.8
.
and
let
not
thy
heart
be
hasty
to
utter
a
thing
before
the
Lord
.
David
saith
,
I
will
wash
my
hands
in
innocency
,
and
so
will
I
compass
thy
Altar
,
O
Lord
.
And
this
preparation
stands
not
only
in
putting
off
our
evil
affections
,
but
even
our
honest
,
and
(
otherwise
in
their
due
time
)
necessary
cogitations
,
as
the
cares
and
thoughts
of
our
particular
vocations
,
house
and
family
,
and
a
serious
and
conscionable
stirring
up
the
graces
of
Gods
Spirit
in
us
,
that
we
might
come
before
him
in
holy
and
acceptable
manner
.
Q
What
things
are
to
be
considered
in
the
Preface
?
A.
In
the
Preface
is
contained
a
description
of
God
,
who
only
is
to
be
called
upon
in
Prayer
.
And
he
is
described
by
two
Arguments
:
First
,
By
the
relation
that
is
between
him
and
his
Elect
in
Christ
,
which
declareth
his
large
and
bountifull
affection
.
Our
Father
.
Secondly
,
By
his
absolute
sovereignty
,
majesty
,
and
glory
:
which
art
in
Heaven
.
In
Scripture
when
the
Lord
is
called
our
Father
,
usually
there
is
some
addition
annexed
;
as
in
this
place
,
which
art
in
Heaven
.
And
this
description
of
God
,
by
these
two
Arguments
(
the
one
arguing
his
gratiousness
and
readiness
of
will
,
the
other
arguing
his
greatness
and
fulness
of
power
to
help
all
that
come
unto
him
)
is
placed
of
purpose
in
the
very
entrance
into
Prayer
to
strengthen
the
Petitioners
faith
and
hope
of
good
success
in
Prayer
.
Q.
What
may
be
observed
from
this
Preface
in
general
?
A.
1.
Prayer
is
not
a
bare
wish
or
desire
,
as
we
usually
say
,
I
would
such
a
good
thing
might
happen
unto
me
,
or
such
evil
might
be
prevented
:
but
it
is
the
tendering
of
our
desires
unto
God
,
of
whom
we
crave
the
fulfilling
of
our
requests
.
And
when
the
Psalms
speak
in
the
third
person
,
Let
God
have
mercy
upon
us
;
the
devotion
of
the
mind
is
to
be
reduced
to
the
second
person
,
Lord
have
mercy
upon
us
.
Gen.
33.14
.
1
Sam
.
16.16
.
&
25.25
.
For
it
is
the
phrase
of
Scripture
to
speak
to
the
person
present
in
the
third
person
.
Therefore
in
what
words
soever
the
Prayer
be
formed
,
let
the
mind
ever
think
upon
,
and
look
to
God
,
that
the
desire
and
Petitions
be
directed
unto
him
.
2
No
Angels
or
Saints
departed
,
Phil
.
4.6
.
but
God
our
Father
only
is
to
be
invocated
of
us
.
What
an
unseemly
thing
were
it
,
that
children
should
seek
to
servants
in
the
house
for
supply
of
what
they
want
,
and
not
to
their
natural
Parents
?
so
here
.
It
is
Gods
will
to
be
called
on
,
and
so
to
perform
that
he
knoweth
we
want
;
and
he
is
both
willing
and
able
to
supply
it
unto
us
.
As
for
the
Angels
and
Saints
departed
,
it
is
not
certain
that
they
hear
our
Prayers
,
or
rather
it
is
certain
they
know
not
our
thoughts
;
nor
can
they
do
any
thing
which
they
will
not
;
nor
will
they
do
any
thing
to
which
God
calleth
them
not
;
they
are
so
perfectly
conformed
to
his
pleasure
,
and
attend
his
beckoning
in
all
things
.
But
they
are
not
called
of
God
to
hear
our
Prayers
.
We
may
argue
from
this
Prayer
thus
:
That
which
is
a
platform
of
Prayer
,
teacheth
as
perfectly
who
must
be
called
on
,
as
it
teacheth
what
is
to
be
asked
.
But
this
is
a
perfect
form
of
Prayer
,
teaching
fully
what
things
soever
may
be
asked
.
Therefore
it
teacheth
us
fully
what
kind
of
persons
may
be
called
on
.
If
it
be
objected
,
that
the
Sonne
and
the
Spirit
are
not
expressed
:
The
answer
is
,
Joh
.
17.3
.
That
the
Father
excludeth
all
other
persons
that
are
pure
creatures
,
not
persons
which
have
the
same
singular
essence
with
him
:
for
such
is
the
Divine
dispensation
,
that
when
one
is
invocated
,
all
are
invocated
.
3.
These
words
admonish
us
of
our
spiritual
adoption
,
and
terrene
peregrination
.
We
are
the
Sonnes
of
God
by
faith
in
Christ
Jesus
,
but
travelling
in
a
strange
Countrey
absent
from
our
Father
:
in
which
estate
we
need
his
aid
,
because
we
are
strangers
;
and
are
assured
of
help
according
to
our
Petitions
,
because
we
are
his
Sonnes
.
4.
This
also
should
stirre
up
love
and
reverence
in
him
that
prayeth
:
He
is
inflamed
to
love
,
who
thinketh
that
he
goeth
to
his
Father
,
that
he
might
conferre
with
him
of
things
necessary
for
him
,
and
he
is
striken
with
an
holy
fear
,
who
considereth
that
his
Father
doth
sit
in
Heaven
,
as
the
chief
Governour
of
all
things
in
Heaven
and
Earth
.
5.
Hence
we
learn
,
that
God
is
both
able
and
willing
to
help
us
.
If
he
be
a
Father
,
he
will
not
deny
to
his
Children
,
what
they
ask
according
to
his
will
,
if
it
be
good
for
them
.
If
he
be
in
Heaven
,
as
the
sovereign
Commander
of
this
world
and
all
things
therein
,
all
things
are
in
his
hand
,
and
he
can
do
whatsoever
he
will
.
6.
This
is
an
Argument
of
thankfulness
,
that
God
,
who
is
most
glorious
in
Majesty
,
dreadfull
in
power
,
immortall
,
unchangeable
,
higher
then
all
earthly
things
,
should
vouchsafe
us
liberty
and
leave
to
call
him
Father
,
and
with
confidence
to
lay
open
our
cares
into
his
bosome
.
It
is
humility
in
the
Lord
to
behold
the
Angels
;
Psal
.
113
6.
How
rich
is
his
mercy
towards
us
,
whom
he
doth
admit
into
the
room
of
Sonnes
.
Q
Who
is
meant
by
Father
in
this
place
?
Deut
.
32.6
.
Isa
.
63.
●6
.
Psal
.
68.5
.
&
89.26
.
Jer
.
3.4
.
&
31.9
.
Isa
.
9
6.
1
Thes
.
1.3
,
4.
&
3.11
.
Joh
.
20.17
.
Rev.
3.12
.
&
14.
●
.
Eph.
3.14
,
15.
A.
Otherwhiles
this
Name
is
attributed
to
all
the
Persons
in
Trinity
,
or
any
of
them
:
but
oftentimes
it
is
given
to
the
first
person
in
Trinity
,
as
in
those
places
where
one
Person
is
conferred
with
another
.
And
so
in
this
place
it
seemes
to
be
taken
personally
for
the
first
Person
in
holy
Trinity
,
who
is
the
Father
of
our
Lord
Jesus
Christ
by
nature
;
as
he
is
the
second
Person
in
Trinity
,
by
the
grace
of
personall
Union
,
as
man
;
by
Covenant
,
as
Mediatour
;
and
in
and
through
him
the
Father
of
all
the
faithfull
by
grace
and
Adoption
,
which
implyeth
or
presupposeth
both
regeneration
and
remission
of
sinnes
.
Thus
the
Apostle
conceived
of
God
when
he
prayed
:
I
bow
my
knees
(
saith
he
)
unto
the
Father
of
our
Lord
Jesus
Christ
,
of
whom
the
whole
Family
in
Heaven
and
earth
is
named
.
And
though
such
is
the
Divine
dispensation
,
that
when
one
Person
is
invocated
,
all
are
invocated
,
yet
the
Father
is
fitly
named
alone
,
because
the
Sonne
hath
the
part
of
a
Mediatour
,
through
whom
we
go
to
the
Father
;
and
the
Spirit
,
the
Office
of
a
School-master
,
teaching
what
to
pray
,
and
as
we
ought
.
This
compellation
doth
not
only
contain
,
that
the
Father
begat
his
Sonne
from
eternity
,
but
in
respect
of
the
Father
it
containeth
the
benefits
of
effectuall
Vocation
,
Regeneration
,
Justification
,
Adoption
unto
the
Heavenly
Inheritance
with
all
the
Royalties
,
Prerogatives
,
and
singular
Liberties
that
accompany
it
.
In
respect
of
the
Mediatour
,
Joh
.
16.23
.
it
contains
the
Office
and
Benefits
of
Propitiation
,
Reconciliation
and
Intercession
.
And
in
respect
of
them
that
pray
,
it
implies
their
condition
,
that
they
have
a
right
and
interest
in
God
;
they
can
call
him
theirs
,
for
they
have
entred
into
Covenant
with
him
.
Q.
Who
are
allowed
to
call
God
Father
?
A.
Our
Saviour
Christ
taught
his
Disciples
,
and
in
them
all
that
believe
in
him
and
walk
in
the
Spirit
,
Rom
.
8.14
.
Rom
.
8.15
.
Gal
.
4.5
.
to
pray
after
that
manner
:
but
not
only
they
that
have
received
the
Spirit
of
Adoption
,
crying
in
them
Abba
Father
,
but
they
also
that
being
weary
of
their
sinnes
,
seek
unto
him
in
Jesus
Christ
,
to
be
received
into
favour
,
Luk
.
15.18
.
Isa
.
63
16.
Hieron
.
Ep.
ad
Damas
.
de
filio
pred
.
Bell
.
com
.
4.
in
Orat
.
Dom
.
Bell
.
Catechis
.
cap
4.
Luk
.
15.22
,
23
Psal
.
103.13
.
are
allowed
by
vertue
of
his
gracious
Covenant
to
pray
unto
him
by
this
Name
Father
,
though
in
somewhat
different
manner
from
the
former
.
Father
I
have
sinned
against
Heaven
,
and
before
thee
.
Q.
What
may
be
learned
from
this
Name
that
is
given
to
God
in
our
Prayers
?
A.
1.
Prayer
is
the
familiar
conference
of
the
faithfull
repenting
soul
with
the
Lord
,
his
most
tender
,
mercifull
,
and
loving
Father
in
Jesus
Christ
,
who
delights
in
the
voice
of
the
penitent
,
is
most
ready
to
forgive
our
sinnes
,
supply
our
wants
,
suppress
our
enemies
,
and
succour
in
miseries
.
2.
In
Prayer
it
is
necessary
that
we
conceive
of
the
true
God
in
Christ
,
as
he
hath
made
himself
known
in
the
Covenant
of
grace
.
We
cannot
come
unto
God
in
our
own
names
,
for
we
are
all
sinners
,
not
able
to
endure
the
tryal
of
justice
,
or
to
bear
the
weight
of
his
wrath
.
Our
approach
must
be
to
the
Throne
of
grace
in
the
mediation
of
our
Saviour
Christ
,
who
is
the
true
and
living
way
,
Phil
.
4.6
.
Ioh
.
1.12
,
13.
Gal
.
4.5
.
1
Ioh
.
5.1
.
in
whom
God
is
become
favourable
,
and
through
whom
liberty
of
access
is
granted
.
God
in
Christ
is
the
object
of
Christian
Religion
,
which
in
every
religious
act
must
be
apprehended
as
he
hath
manifested
himself
.
By
this
the
Prayers
of
Gods
Church
,
and
the
Prayers
of
Heathen
are
distinguished
,
who
invocate
God
as
a
Creatour
,
not
as
a
Father
in
Jesus
Christ
.
3.
Every
one
that
prayeth
with
confidence
,
fervency
,
and
filiall
reverence
is
the
Son
of
God
.
This
is
the
note
,
Act.
9.14
.
1
Cor
.
1.2
.
2
Tim
.
2.22
.
by
which
the
faithfull
servants
of
God
are
set
forth
,
that
they
call
upon
the
Name
of
God
.
Prayer
is
the
breath
of
faith
,
whereby
we
are
knit
unto
Christ
,
and
receive
the
Prerogative
of
Adoption
.
Rom
.
8.16
.
It
is
the
Spirit
of
Adoption
that
teacheth
us
with
affiance
,
humility
,
patience
and
submission
to
cry
Abba
Father
.
4.
It
is
one
thing
to
pray
for
admission
into
the
state
of
grace
,
that
we
might
be
accepted
and
received
of
God
as
Sons
,
another
to
call
upon
him
as
Sons
already
adopted
to
the
immortall
Inheritance
:
but
no
man
can
pray
in
an
acceptable
manner
,
who
doth
not
truly
repent
of
his
sinnes
,
and
seek
unfeignedly
to
be
reconciled
unto
God
.
The
wicked
cannot
pray
,
nor
will
the
Lord
regard
their
cry
.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
me
.
No
suits
can
find
acceptance
with
God
,
which
are
not
presented
in
the
Name
of
Christ
:
but
Christ
will
not
plead
the
cause
of
them
that
walk
on
in
wickedness
.
2
Chro
.
7.14
.
If
my
people
that
are
called
by
my
Name
,
shall
humble
themselves
,
and
pray
,
and
seek
my
face
,
and
turn
from
their
wicked
waies
,
then
will
I
hear
from
Heaven
,
and
will
forgive
their
sin
,
1
Joh
.
3.22
.
and
will
heal
their
Land
.
Whatsoever
we
ask
,
we
receive
of
him
,
because
we
keep
his
Commandements
,
and
do
those
things
that
are
pleasing
in
hi●
sight
.
Heb
.
11.6
.
Without
faith
it
is
impossible
to
please
God
.
But
he
cannot
come
in
faith
that
walloweth
in
iniquity
.
Unto
the
wicked
,
saith
God
,
what
have
ye
to
do
take
my
Covenant
into
your
mouth
,
Psal
50.16
,
17.
Isa
.
1.13.15
.
Zech
.
12.10
.
seeing
ye
hate
instruction
.
The
Spirit
of
supplications
stirreth
up
godly
sorrow
,
and
causeth
the
heart
to
beg
pardon
with
sobs
and
sighes
for
sin
committed
.
He
who
would
pray
aright
,
must
not
only
confess
his
sin
,
but
also
have
a
full
purpose
never
after
to
offend
his
Father
.
For
how
can
a
child
call
him
Father
whom
he
cares
not
continually
to
displease
through
his
lend
conditions
?
He
cannot
do
it
,
neither
can
any
Father
delight
in
such
a
child
.
Therefore
we
must
call
to
mind
our
rebellions
and
trespasses
against
God
,
and
with
the
Publican
in
heaviness
of
heart
say
,
God
be
mercifull
to
me
a
sinner
.
And
not
this
only
,
but
we
must
set
down
with
our selves
never
in
such
sort
to
offend
again
,
and
to
lead
a
new
life
.
5.
Hence
we
may
observe
both
a
ground
of
reverence
,
hope
,
humility
and
patience
,
when
we
come
to
deal
with
God
.
If
I
be
a
Father
,
where
is
my
reverence
?
Mal
1.6
.
Heb
.
12.28
.
Deut
.
32.6
.
1
Pet
.
1.17
.
Job
42
6.
Luk
.
15.18
,
19
Heb
.
4.16
.
Mat
.
●
.
11
.
Luk
.
11.9
,
13.
Joh
.
16.23
.
Psal
.
27.
●0
.
Isa
.
49.15
.
Luk
.
15
,
20.
Psal
.
103.13
.
Heb
.
4.16
.
&
10.22
.
We
come
with
reverence
before
our
earthly
Princes
,
and
in
all
our
gestures
express
it
:
how
much
more
must
this
be
in
us
,
when
we
have
to
deal
with
the
living
God
?
for
this
Father
is
impartiall
in
justice
,
that
we
have
need
to
converse
before
him
in
fear
.
Again
,
it
is
a
ground
of
hope
;
earthly
Parents
will
not
deny
their
Children
good
things
:
much
less
shall
God
deny
us
his
Spirit
,
and
what
ever
thing
is
good
for
us
.
Our
doubting
minds
must
hence
be
reproved
,
and
strengthened
.
How
confidently
do
children
come
to
their
Parents
?
If
we
have
a
suit
to
a
friend
that
is
reasonable
,
we
will
presume
it
;
how
much
more
may
we
be
of
good
hope
in
all
our
requests
which
we
make
to
God
?
Let
us
draw
near
with
boldness
and
confidence
to
the
Throne
of
grace
.
Further
,
it
is
a
ground
of
humility
and
patience
.
Children
cannot
plead
desert
of
their
Parents
,
neither
will
they
think
it
much
to
wait
their
leasure
:
how
much
more
doth
humility
and
patien●e
become
Christians
,
when
they
be
to
present
themselves
before
the
Lord
?
6.
A
Christian
must
stirre
up
the
graces
of
Gods
Spirit
in
him
when
he
prayeth
;
but
he
must
trust
in
the
grace
and
mercy
of
God
,
not
in
the
worthiness
of
his
supplications
.
For
he
must
present
himself
before
God
as
a
Son
,
to
be
respected
freely
of
grace
,
not
as
a
servant
to
be
rewarded
of
desert
.
The
Fathers
love
is
free
,
not
merited
by
works
.
We
do
not
present
our
supplications
before
thee
for
our
righteousness
,
Dan
.
9.18
,
19.
but
for
thy
mercies
.
If
the
Servants
of
God
make
mention
of
their
integrity
at
any
time
,
it
is
not
to
plead
the
merit
of
their
works
,
or
the
cause
why
they
should
be
heard
:
but
only
to
shew
that
their
hearts
were
upright
and
qualified
as
becometh
humble
Petitioners
to
so
glorious
a
Majesty
.
Neh
.
13.22
.
Remember
me
,
O
my
God
,
concerning
this
also
,
and
spare
me
,
according
to
the
greatness
of
thy
mercy
.
And
as
we
must
not
trust
in
the
strength
of
grace
,
or
multitude
of
good
works
;
so
we
may
not
despair
by
reason
of
weakness
,
2
Cor
.
1.3
.
unworthiness
,
former
sins
,
or
want
of
feeling
comfort
:
for
God
heareth
our
Prayers
,
not
for
their
worth
,
but
for
his
Names
sake
,
The
question
is
not
what
our
weakness
meriteth
,
but
what
God
of
his
infinite
abundant
grace
is
pleased
to
give
.
7.
If
the
God
to
whom
we
pray
be
a
Father
,
we
must
learn
to
acquaint
our selves
with
the
Promises
which
he
hath
made
in
his
Word
;
to
quicken
our
hearts
in
all
Prayer
unto
him
,
and
thereby
to
gather
assurance
to
our selves
that
he
will
grant
our
requests
.
For
a
Father
cannot
but
must
needs
make
promise
of
favour
to
those
that
be
his
children
:
and
therefore
the
children
of
God
must
diligently
record
what
Promises
the
Lord
hath
made
unto
them
.
The
Promises
made
to
encourage
in
Prayer
,
are
these
and
such
like
:
Before
they
call
I
will
answer
;
Isa
.
65.24
.
Mat
.
7.7
.
Rom
.
10.12
.
Jam
.
4.8
.
2
Chro
.
15.2
.
Ezek
.
12.10
.
Ask
,
and
ye
shall
have
;
He
that
is
Lord
over
all
,
is
good
unto
all
that
call
upon
him
;
Draw
near
unto
God
,
and
he
will
draw
near
unto
you
.
8.
Prayer
is
not
a
work
of
nature
,
but
of
the
Spirit
.
A
man
of
himself
cannot
call
God
Father
,
nor
with
confidence
lay
open
his
cares
into
his
bosome
:
it
is
the
Spirit
that
helpes
us
in
our
infirmities
,
that
stirres
up
sighes
and
groanes
in
the
heart
for
grace
and
mercy
.
Prov.
1.28
.
Isa
.
1.15
.
Job
27.10
.
Isa
.
29.13
.
Q.
Do
not
unregenerate
men
pray
sometimes
?
A.
1.
There
be
that
draw
near
to
God
with
their
lips
,
whose
hearts
are
removed
farre
from
him
:
but
the
groanes
of
the
heart
,
not
the
words
of
the
mouth
,
make
the
Prayer
.
A
man
prayes
for
no
more
then
he
desires
with
the
heart
,
and
he
which
desires
nothing
prayes
not
at
all
.
2.
Ungodly
men
may
ask
some
things
they
need
,
but
never
as
they
ought
;
they
ask
not
in
faith
,
with
an
holy
affection
,
they
depart
not
from
iniquity
:
therefore
their
Prayers
be
unfruitfull
to
themselves
,
not
acceptable
to
God
.
3.
Unsound
Christians
,
as
they
pray
in
a
sort
:
so
are
they
partakers
of
the
Spirit
in
some
measure
,
though
not
of
the
Spirit
of
Adoption
to
seal
them
unto
eternal
life
.
For
there
be
some
common
gifts
of
the
Spirit
,
not
altogether
ineffectuall
,
of
which
many
partake
,
that
are
not
effectually
called
to
communion
with
Christ
in
his
death
and
resurrection
.
Now
in
what
measure
these
common
graces
are
imparted
unto
temporary
Believers
,
in
the
same
they
may
put
up
supplications
unto
God
:
but
even
these
liveless
,
superficiall
,
wavering
desires
,
come
from
an
inferiour
work
of
the
Spirit
in
them
.
Q.
Doth
not
God
hear
the
desires
of
the
wicked
?
A.
1.
God
hears
the
desires
of
the
wicked
in
judgment
,
not
in
mercy
.
For
the
blessings
he
reacheth
forth
unto
them
are
tokens
of
his
indignation
.
Hos
.
13.11
.
Psal
.
69.22
.
I
gave
them
a
King
in
my
wrath
,
and
took
him
away
in
my
displeasure
.
Let
their
Table
be
made
a
snare
,
and
that
which
should
have
been
for
their
welfare
,
let
it
become
a
trap
.
1
Reg
.
21.29
.
2
Chron
.
12.7
.
Psal
.
78.34
,
35
36
,
37
,
38.
2.
Sometimes
the
wicked
do
humble
themselves
before
God
,
and
make
semblance
of
returning
unto
him
:
and
God
in
a
manner
proportionable
to
their
repentance
,
is
pleased
to
grant
their
requests
.
CHAP.
II
.
Shewing
,
what
the
Word
Our
imports
;
That
a
Christian
may
in
Prayer
,
say
My
God
,
and
Pray
specially
for
himself
or
certain
others
,
yet
so
as
that
he
must
be
mindful
of
all
that
belong
to
the
election
of
Grace
.
How
God
is
said
to
be
in
Heaven
,
and
what
is
thereby
signified
.
Question
.
WHat
doth
this
word
[
Our
]
import
?
A.
Our
is
not
onely
a
note
of
the
joyning
together
of
many
in
prayer
,
when
one
man
is
the
mouth
of
the
rest
:
but
it
importeth
that
common
interest
and
fatherhood
in
God
,
which
the
rest
of
the
faithful
have
in
him
,
from
which
there
groweth
a
communion
of
one
Christian
with
another
,
so
that
they
become
brethren
.
Quest
.
Is
it
not
lawful
for
us
in
prayer
to
say
,
My
God
or
my
Father
?
A.
In
special
manner
God
is
the
God
and
Father
of
Christ
,
Mat
.
26.39
.
Eph.
1.3
.
Jo
.
29.17
.
Phil
.
4.20
.
Phil
.
1.3
.
&
4.19
.
Jo
.
20.28
.
Psal
.
22.1
.
&
5.2
.
&
59.1
.
Mat
.
6.6
.
Zanch
.
in
Phil
.
4.20
.
See
Maldon
.
in
Math
.
6.9
.
Job
.
34.36
.
Lavat
.
in
Job
.
ibid
.
Tremel
.
ib
.
Ar.
Montan
.
Schindler
.
pentegl
.
rad
.
{αβγδ}
est
oration
ad
Deum
,
quem
honoris
causa
ita
appellat
.
Tara
.
{αβγδ}
volo
ego
.
Jer
.
3.4
.
Vers
.
19.
Psal
.
89.26
2.
Sam
.
7.14
.
Rev.
12
7.
the
God
and
Father
of
all
the
faithful
in
common
,
nevertheless
it
is
lawful
for
a
Christian
in
private
prayer
to
say
,
My
God
,
or
my
Father
,
Paul
saith
,
I
thank
my
God
;
Thomas
,
My
Lord
and
my
God
;
David
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
Pray
to
thy
Father
in
secret
(
saith
Christ
)
and
thy
Father
who
seeth
in
secret
,
shall
reward
thee
openly
.
Some
Divines
observe
that
it
is
not
lawful
for
any
meer
man
to
say
,
My
Father
,
but
onely
for
Jesus
Christ
,
who
by
this
phrase
of
speech
,
doth
distinguish
himself
from
the
sons
of
God
by
Adoption
.
But
this
observation
will
not
hold
,
for
in
Scripture
we
finde
the
servants
of
God
to
use
this
manner
of
speech
,
My
Father
,
and
that
with
approbation
,
My
Father
let
Job
be
tried
unto
the
end
,
because
of
his
answers
for
wicked
men
.
Wilt
thou
not
from
this
time
cry
unto
me
,
My
Father
thou
art
the
guide
of
my
youth
?
Thou
shalt
call
me
,
My
Father
,
and
shall
not
turn
away
from
me
.
The
Lord
saith
of
every
one
that
overcometh
,
he
shall
be
my
Son
.
Quest
.
What
may
be
observed
hence
?
A.
1.
All
true
Christians
have
the
Lord
of
Heaven
and
earth
to
their
Father
,
I
will
be
a
Father
unto
you
,
and
ye
shall
be
my
sons
and
daughters
,
2
Cor
.
6.18
.
Jo
.
20.17
.
saith
the
Lord
God
Almighty
.
I
ascend
to
my
Father
and
your
Father
,
saith
Christ
:
There
is
no
distinction
of
Jew
or
Gentile
,
bond
or
free
,
rich
or
poor
,
male
or
female
,
weak
or
strong
:
but
all
that
believe
with
Abraham
,
they
are
the
children
of
God
,
Gal
3.28
.
1
Jo
.
3.1
.
as
was
Abraham
,
Behold
,
what
love
the
Father
hath
shewed
us
,
that
we
should
be
called
the
sons
of
God
.
There
is
none
so
weak
or
unworthy
in
his
own
eyes
,
who
is
not
allowed
to
call
God
Father
.
He
is
no
respecter
of
persons
,
no
more
the
Father
of
the
rich
than
of
the
poor
,
of
the
noble
the
nof
the
base
.
The
strong
Christian
must
not
despise
the
feeble
,
for
they
have
one
Father
;
nor
the
weak
despaire
of
audience
,
for
he
is
a
child
.
In
adversity
we
must
not
fear
,
for
our
Father
will
provide
for
us
:
nor
in
prosperity
be
proud
,
for
what
we
enjoy
is
our
Fathers
gift
.
2.
In
outward
state
,
office
,
and
measure
of
grace
one
Christian
may
excell
another
,
but
in
the
common
priviledges
of
Christianity
they
are
all
equal
.
For
they
have
all
one
God
,
one
Father
,
one
Mediator
,
one
Spirit
,
Eph.
2.18
.
Eph.
4.3
,
4
,
5.
live
under
one
Covenant
of
,
and
have
like
free
access
to
the
throne
of
Grace
.
What
success
any
of
the
Saints
did
ever
finde
,
that
may
all
the
faithful
look
for
.
3.
All
the
faithful
are
of
one
spiritual
society
,
and
have
sweet
communion
in
Spirit
with
each
other
.
They
are
children
of
one
Father
,
members
of
one
body
,
knit
together
by
one
Spirit
.
And
all
that
would
pray
acceptably
,
must
hold
communion
and
good
agreement
with
their
brethren
,
as
the
children
of
such
a
Father
,
by
the
same
right
of
mercy
and
free
liberality
.
For
if
we
have
all
one
Father
,
Mal
.
2.10
.
Heb
.
13.3
.
Gal
.
6.1
,
2.
from
whom
comes
every
good
gift
which
we
enjoy
;
we
should
be
ready
to
communicate
to
others
,
as
use
requires
,
whatsoever
is
under
our
hands
.
We
must
in
prayer
to
God
come
with
love
to
the
brethren
;
if
thou
art
about
to
offer
thy
sacrifice
at
the
altar
,
Mat
.
5.23
,
24.
and
remembrest
thou
hast
any
thing
against
thy
brethren
,
go
,
reconcile
thy self
first
,
then
do
thy
duty
after
,
otherwise
the
Lord
will
turn
away
from
thy
prayers
.
If
one
should
give
the
King
a
petition
,
and
carry
in
his
hand
or
about
him
,
some
stinking
savour
which
the
sense
of
any
abhorred
,
could
he
think
but
the
King
would
turn
from
him
?
So
he
that
cometh
petitioning
to
God
with
wrath
and
malice
,
which
stinketh
odiously
in
Gods
nostrils
,
must
look
that
God
will
turn
his
countenance
from
him
.
Lift
up
pure
hands
without
wrath
.
1
Tim
.
2.8
.
Wherefore
Peter
exhorts
man
and
wife
to
exercise
all
mutual
love
towards
one
another
,
that
their
prayers
be
not
hindred
.
Let
us
therefore
labor
to
be
of
brotherly
affection
one
towards
another
.
1
Pet
.
3.7
.
Should
our
parents
know
that
we
are
faln
forth
with
our
brethren
,
durst
we
come
in
their
sight
?
would
we
look
for
other
then
to
be
checked
from
them
?
Even
so
the
Lord
will
turn
his
back
to
our
prayers
,
while
our
affections
are
turned
against
our
brethren
.
How
should
he
call
God
his
Father
with
affiance
,
who
will
not
take
the
child
of
God
to
be
his
brother
in
affection
?
He
that
intirely
affecteth
the
Father
of
the
Family
,
loveth
the
whole
house
and
family
:
in
like
manner
the
affection
we
bear
towards
our
heavenly
Father
,
must
be
shewed
towards
his
whole
family
,
house
,
and
inheritance
which
he
hath
chosen
.
4.
We
must
not
,
because
we
pray
alone
,
be
careless
of
joyning
with
others
in
prayer
.
Mat
.
18.20
.
Dum
singuli
orant
pro
omnibus
,
sequitur
,
ut
orent
pro
singulis
.
Christ
teacheth
his
Disciples
jointly
to
pray
,
Our
Father
,
&c.
And
hath
promised
his
presence
to
two
or
three
that
meet
together
in
his
name
.
Look
as
if
a
single
prisoner
should
ask
us
ought
,
it
hath
his
force
;
but
when
all
in
the
house
lift
up
their
voices
at
once
,
it
is
much
more
piercing
;
so
in
this
matter
,
which
letteth
us
see
how
wide
such
are
,
who
will
make
light
of
praying
with
others
,
they
hope
they
may
pray
for
themselves
,
and
like
the
old
saying
,
Every
man
for
himself
,
and
God
for
us
all
.
5.
In
our
prayers
we
must
be
mindful
of
others
as
well
as
of
our selves
.
For
as
he
teacheth
them
to
pray
,
and
to
say
,
Our
Father
,
because
they
were
more
then
one
jointly
before
him
;
so
in
this
regard
that
he
might
make
them
mindful
of
all
their
brethren
,
called
or
uncalled
,
that
belong
to
the
election
of
God
,
Watch
unto
prayer
for
all
Saints
;
not
that
we
may
not
make
a
prayer
wherein
we
must
not
mention
others
,
Eph.
6.18
.
but
because
we
must
not
fail
at
convenient
times
in
the
exercise
of
prayer
,
to
mention
others
,
as
well
as
our selves
,
seeking
their
peace
with
God
.
We
are
members
of
one
body
;
and
therefore
must
help
one
another
;
and
such
as
have
learned
love
and
mercy
,
cannot
but
seek
at
God
the
prosperity
of
their
brethren
,
whose
conflicting
state
they
know
by
good
experience
in
themselves
;
wherefore
we
must
stir
up
our selves
to
the
faithful
performance
of
this
duty
.
He
were
a
graceless
child
that
would
never
pray
for
his
mother
,
and
we
would
think
he
would
do
little
for
us
,
that
would
not
lend
us
a
good
word
here
or
there
:
so
when
we
remember
not
the
Church
,
and
will
not
open
our
mouthes
one
for
another
to
God
,
What
love
is
there
?
Let
us
therefore
frequent
this
duty
,
not
in
word
or
shew
,
but
in
deed
and
truth
.
From
the
practice
of
this
duty
it
cometh
to
pass
,
that
a
Christian
man
is
like
a
rich
Merchant
,
who
hath
his
Factors
in
divers
Countries
:
so
a
Christian
man
hath
in
all
places
of
the
world
some
that
deal
for
him
with
God
(
that
never
saw
his
face
)
who
are
petitioners
for
him
unto
God
.
6.
Hereby
all
true
believers
are
distinguished
from
infidels
and
unbelievers
:
for
they
cannot
call
God
Father
:
he
hath
created
and
doth
preserve
them
,
but
they
are
not
children
by
adoption
in
Jesus
Christ
.
Quest
.
Is
it
not
lawful
to
pray
specially
for
our selves
or
certain
others
?
A.
It
is
:
yet
so
as
the
mind
may
not
depart
from
the
beholding
of
this
community
,
but
refer
all
things
thither
.
For
though
they
are
singularly
conceived
,
yet
because
they
be
referred
to
that
scope
,
they
cease
not
to
be
common
.
The
commandment
of
God
touching
the
relief
of
the
poor
,
is
general
,
yet
they
obey
this
commandment
,
who
to
this
end
succor
them
that
they
know
to
be
in
need
and
want
,
though
they
pass
by
others
that
are
oppressed
with
as
great
necessity
,
either
because
they
cannot
know
all
men
,
or
be
not
able
to
supply
their
needs
:
In
like
manner
,
they
that
in
special
words
commend
to
God
the
necessities
of
themselves
or
others
well
known
unto
them
,
minding
with
all
the
publike
society
of
the
Church
,
do
not
resist
the
will
or
break
the
commandment
of
God
?
Q.
How
is
God
said
to
be
in
Heaven
?
A.
By
manifesting
the
effect
of
glory
;
1
Reg
.
8.27
.
Jer
.
23.23
.
Math
.
18.10
.
●sal
.
11.4
.
Es.
57.15
.
Is.
66.1
.
Act.
7.49
.
Jo
.
14.2
.
Mat
.
5
34
,
35.
Psal
.
57.3
.
Rom
.
1.18
.
Psal
.
2.4
.
Psal
.
145.18
.
Deut
.
4.29
.
Mat
.
18.20
.
Jer
.
23.24
.
E●
.
66.1
.
Psal
.
139.7
.
otherwise
the
heaven
of
heavens
is
not
able
to
contain
him
,
he
filleth
Heaven
and
earth
,
yea
all
the
creature
is
with
him
as
a
moat
within
the
light
of
the
Sun
:
But
look
as
a
King
,
who
by
his
authority
and
power
ruleth
over
all
his
Kingdom
,
is
at
the
Court
more
especially
displaying
there
the
glory
of
his
Majesty
;
so
God
whose
essence
and
presence
of
power
is
every
where
,
in
the
heavens
as
in
the
Court
of
his
Majesty
,
doth
mamanifest
his
glory
more
excellently
.
As
heaven
is
called
the
Palace
,
Seat
,
Habitation
,
or
Throne
of
God
,
in
comparison
of
the
earth
,
which
is
h●s
footstool
,
from
which
he
doth
manifest
his
glory
more
oft
and
excellently
then
from
any
other
place
,
and
in
which
he
mainfesteth
himself
most
gloriously
to
the
blessed
Saints
and
Angels
;
so
he
is
said
to
be
in
Heaven
,
not
that
he
is
far
from
us
when
we
call
upon
him
,
as
the
heaven
is
distant
from
the
earth
,
but
that
he
is
of
divine
,
infinite
Glory
and
Majesty
,
ruling
and
over-ruling
all
things
,
which
he
manifesteth
from
and
in
the
heavens
.
Quest
.
What
things
are
signified
thereby
?
A.
1.
It
noteth
the
incomprehensible
glory
,
majesty
,
immortality
,
and
power
of
God
,
whereby
he
is
able
to
do
whatsoever
he
will
in
heaven
or
earth
.
The
Lord
is
in
heaven
,
and
doth
whatsoever
he
will
.
Psal
.
115.3
.
Psal
.
121.1
.
To
this
effect
is
that
description
of
God
,
which
the
Apostle
setteth
down
at
large
,
calling
him
,
Onely
potentate
,
King
of
Kings
,
Lord
of
Lords
,
who
onely
hath
immortality
,
1
Tim
.
6.15
,
16
dwelling
in
the
light
which
no
man
can
approach
unto
.
2.
The
Divine
providence
of
God
is
noted
by
it
,
whereby
sitting
in
his
high
watch-Tower
,
he
doth
at
once
behold
all
things
here
below
,
take
notice
of
the
necessities
of
his
servants
,
attend
unto
their
prayers
,
help
and
succor
them
in
their
distresses
,
confound
their
enemies
in
their
designs
,
and
order
,
dispose
and
govern
all
things
to
the
setting
forth
of
his
glory
.
Who
is
like
unto
the
Lord
our
God
,
who
dwelleth
on
high
,
Psal
.
113.5
,
6.
Psal
.
102.19
.
Psal
.
11.4
.
Psal
.
20.6
.
1
Reg
.
8.29
.
Is.
63.15
.
who
humbleth
himself
to
behold
things
in
heaven
and
earth
.
The
Lord
hath
looked
down
from
the
height
of
his
Sanctuary
,
from
the
heaven
did
the
Lord
behold
the
earth
.
The
Lords
throne
is
in
heaven
,
his
eyes
behold
,
his
eye-liddes
try
the
children
of
men
.
The
Lord
will
hear
from
his
holy
heaven
,
with
the
saving
strength
of
his
right
hand
.
Then
hear
thou
in
heaven
thy
dwelling
place
,
and
forgive
and
do
.
Look
down
from
heaven
,
and
behold
from
the
habitation
of
thy
holiness
,
and
of
thy
glory
.
3.
It
signifieth
the
supream
dominion
and
sovereginty
of
the
Lord
,
ruling
in
all
places
,
over
all
things
in
great
wisdom
disposing
the
actions
of
all
creatures
,
and
affecting
his
own
works
in
their
fittest
seasons
.
Art
not
thou
God
in
heaven
?
and
rulest
not
thou
over
all
the
Kingdomes
of
the
heathen
?
2
Chro
.
20.6
.
and
in
thine
hand
is
there
not
power
and
might
,
so
that
none
is
able
to
withstand
thee
?
The
Lord
hath
prepared
his
Throne
in
the
Heavens
:
Psal
.
103.19
.
Col.
4.1
.
Eph.
6.9
.
and
his
Kingdom
ruleth
over
all
.
Masters
,
give
unto
your
servants
that
which
is
just
and
equall
,
knowing
that
ye
also
have
a
Master
in
Heaven
.
Q.
What
may
be
observed
from
this
part
of
the
Description
?
A.
1.
God
to
whom
Prayer
is
made
,
who
is
the
Father
of
all
true
Believers
is
an
heavenly
Majesty
,
perfect
and
infinite
in
power
,
goodness
and
glory
.
Isa
.
57.15
.
Thus
saith
the
high
and
lofty
one
,
that
inhabiteth
Eternity
,
whose
Name
is
Holy
,
I
dwell
in
the
holy
place
,
with
him
also
that
is
of
a
contrite
and
humble
spirit
.
The
Apostle
calleth
him
,
King
Eternal
,
Immortal
,
Invisible
,
1
Tim
.
1.17
.
and
only
Wise
God
.
And
he
doth
call
Christ
,
who
is
one
with
the
Father
,
1
Tim
.
6.15
,
16.
Blessed
and
only
Potentate
,
the
King
of
Kings
,
Lord
of
Lords
,
who
only
hath
immortality
;
dwelling
in
the
Light
which
no
man
can
approach
unto
.
2.
In
coming
to
God
we
must
set
before
us
his
heavenly
Majesty
,
power
,
goodness
,
omniscience
and
sovereignty
clothed
with
his
love
,
for
this
encourageth
to
pray
,
stirreth
up
reverence
,
and
strengtheneth
faith
.
Majesty
without
love
may
terrifie
;
love
without
Majesty
may
breed
contempt
:
but
when
they
are
coupled
together
,
the
one
allures
,
the
other
strike●
with
awe
.
The
glister
of
the
pompe
of
earthly
Princes
doth
move
the
subject
to
all
humble
regard
of
them
,
to
all
seemly
submissness
in
their
behaviours
towards
them
:
and
doubtless
,
the
not
being
striken
with
any
consideration
this
way
,
doth
make
us
so
loose
and
heedless
when
we
approach
to
God
.
Again
,
it
confirmeth
us
in
our
faith
,
that
God
seeth
our
wants
,
is
of
strength
and
power
to
effect
our
desires
,
is
of
unsearchable
wisdom
to
know
perfectly
what
is
best
,
and
when
it
is
best
to
help
his
Children
.
Parents
earthly
,
who
have
large
hearts
,
have
short
hands
,
though
they
wish
us
well
,
Psal
.
27.10
.
yet
they
have
no
power
to
effect
what
they
would
,
or
small
wisdom
to
know
,
when
help
is
fit
.
Were
it
thus
with
our
Father
,
faith
were
shaken
:
but
when
he
wanteth
not
will
as
a
Father
,
nor
wisdom
and
power
as
a
heavenly
Governour
,
our
faith
is
firmly
underpropped
.
Gods
glory
is
infinite
,
his
love
everlasting
,
his
truth
heavenly
and
perfect
,
his
power
incomprehensible
:
Why
then
should
we
fear
when
we
seek
unto
him
?
Rom
.
11.23
.
He
is
both
able
and
willing
to
graft
in
again
the
hard-hearted
Jews
:
He
is
of
power
and
willing
to
confirm
and
establish
the
rude
and
weak
in
faith
.
How
then
are
we
to
accuse
our selves
,
who
know
not
how
sufficiently
to
admire
and
adore
an
earthly
majesty
,
a
mortall
man
,
and
yet
are
so
respectless
of
the
High
excellency
of
God
?
How
slow
of
heart
are
we
,
that
we
are
not
raised
up
higher
then
these
earthly
things
,
when
we
are
to
deal
with
our
God
glorious
in
the
Heavens
?
Why
do
we
dread
and
trust
in
the
power
of
man
,
not
awing
nor
having
confidence
in
his
power
,
when
the
power
of
every
creature
higher
then
the
earth
,
is
unresistable
by
it
?
As
what
power
of
flesh
can
rsiest
the
least
Cloud
from
dropping
his
rain
,
the
least
Starre
from
sending
forth
his
light
and
influence
?
What
a
power
is
this
of
the
Creatour
of
all
these
things
,
who
dwelleth
in
glory
above
them
?
Psal
.
61.2
.
Apoc
.
5.6
.
Let
us
therefore
considering
this
heavenly
glory
our
Father
hath
,
grow
up
to
more
reverence
,
devotion
,
and
affiance
towards
him
.
3.
God
can
hear
in
every
place
,
therefore
we
need
not
tire
our selves
with
going
on
pilgrimage
to
any
speciall
place
to
seek
him
:
for
if
we
can
but
go
to
our
hearts
,
and
lift
them
up
towards
Heaven
,
we
shall
find
him
.
God
is
as
nigh
to
his
people
in
one
place
as
in
another
:
We
may
find
him
in
the
desert
,
in
the
dungeon
,
upon
the
bed
of
sickness
,
2
Chro
32.20
.
In
publicis
precibus
necessaria
est
vox
.
In
privatis
autem
precibus
,
non
tam
voce
opus
est
,
quam
cogitatione
,
non
tam
manuum
extensione
,
quam
mentis
intensione
.
Naenias
Deus
ibi
exaudit
,
ubi
habitat
:
Habitat
autem
in
animo
,
&
spiritus
,
non
vox
ducit
orationem
ad
Deum
.
Alst
sist
.
theol
.
lib
.
2.
cap
.
9.
if
we
seek
him
with
all
our
hearts
.
4.
Prayer
is
an
act
of
the
heart
,
nor
of
the
lips
.
It
is
not
the
sound
of
the
voice
that
can
peirce
the
Clouds
,
and
enter
into
the
ears
of
the
Lord
of
Hosts
,
but
the
sighes
and
groan●s
of
the
spirit
.
The
bruised
heart
makes
the
loud
cry
.
5.
This
doth
admonish
us
to
be
heavenly-minded
,
if
we
will
have
any
conjunction
with
God
:
for
as
he
that
would
speak
to
the
King
at
Court
,
must
bodily
move
himself
thither
where
the
King
bideth
:
so
we
that
would
speak
with
God
,
who
dwelleth
in
heavenly
glory
(
above
all
this
visible
frame
of
the
creature
)
we
must
in
spirit
by
faith
move
our
hearts
thither
,
where
he
is
.
Besides
,
where
our
Father
is
,
there
our
Countrey
is
:
and
therefore
as
pilgrimes
,
and
strangers
do
long
after
their
native
soiles
,
so
must
we
after
that
glorious
Inheritance
,
which
our
Father
in
the
Heavens
reserveth
for
us
.
Yea
,
For
as
much
as
we
have
chosen
God
to
be
our
heavenly
Father
,
we
are
therefore
to
renounce
all
earthly
things
in
comparison
of
him
,
and
to
cleave
unfeignedly
unto
his
Commandements
.
The
little
child
is
never
well
but
when
it
is
in
the
Fathers
lap
,
or
under
the
Mothers
wing
:
and
the
Children
of
God
are
never
in
better
case
,
than
when
in
affection
and
spirit
they
can
come
into
the
presence
of
their
heavenly
Father
,
and
by
Prayer
as
it
were
to
creep
into
his
bosome
.
Unto
thee
,
O
Lord
,
Psal
.
25.1
.
do
I
lift
up
my
soul
.
6.
Christians
must
not
in
heart
or
voice
utter
any
thing
rashly
before
the
Lord
,
nor
use
any
vain
or
idle
repetitions
:
for
God
is
in
Heaven
,
Eccl.
5.2
.
and
we
are
on
earth
.
Rashness
is
a
bad
Counsellour
,
and
no
better
Petitioner
.
Many
words
without
zeal
,
and
repetition
without
fervency
,
is
an
empty
and
odious
sound
.
7.
God
can
speedily
send
help
to
his
Children
,
and
they
can
quickly
dispatch
their
suits
unto
him
.
Holy
thoughts
ascend
into
Heaven
,
Psal
.
102.19
,
20.
Psal
.
57.2
,
3
&
18.16
.
and
heavenly
graces
,
blessings
,
assistance
descend
from
above
.
Intercourse
betwixt
Heaven
and
earth
in
this
kind
,
admitteth
least
delay
.
8.
The
practises
of
ungodly
against
the
Church
and
Chlidren
of
God
,
are
all
in
vain
:
for
God
,
who
sitteth
in
Heaven
,
will
laugh
them
to
scorn
.
Psal
.
2.4
.
Psal
.
11.4
.
Psal
.
59.13
.
It
were
ridiculous
for
a
Dwarf
with
speare
of
bulrush
to
threaten
the
Sonne
in
the
Firmament
:
so
is
it
for
sinfull
man
that
creepeth
on
the
ground
,
to
resist
the
living
God
that
ruleth
in
the
Heavens
.
For
be
they
never
so
strong
,
and
knit
in
firme
combination
,
the
Lord
can
soon
destroy
and
fire
them
,
as
bushes
of
thornes
that
be
platted
together
.
CHAP.
III
.
The
Rules
to
be
observed
in
the
Exposition
of
the
several
Petitions
in
this
Prayer
,
and
how
they
are
to
be
distinguished
.
Of
the
first
Petition
,
wherein
is
shewed
what
is
meant
by
Name
,
and
by
hallowed
.
The
Ground
of
this
Petition
,
what
we
desire
of
God
therein
;
And
how
God
is
glorified
of
us
in
spirit
,
word
,
and
workes
.
Question
:
WHat
Rules
are
to
be
observed
in
the
Exposition
of
the
Petitions
in
this
Prayer
?
A.
1.
Each
Petition
hath
a
certain
and
firm
ground
,
which
must
be
known
,
acknowleged
and
believed
.
2.
Each
Petition
doth
imply
some
confession
or
acknowlegement
in
respect
of
our selves
.
3.
Where
we
pray
for
any
good
,
we
pray
against
the
contrary
evils
,
Christus
non
praescripsit
formulam
gratiarum
actionis
:
quia
sicut
prec●●●●r
,
ita
debenius
gratias
agere
.
Nam
precatio
est
de
futuris
seu
tandis
gratiarum
actio
pro
praeteritis
seu
tandis
.
Alst.
ubi
supr
.
and
give
thanks
for
the
good
things
bestowed
,
or
evils
taken
away
,
bewailing
our
defects
and
sins
with
grief
and
sorrow
.
4.
If
one
kind
or
part
of
any
thing
be
expressed
in
any
Petition
,
all
kinds
and
parts
of
the
same
thing
are
to
be
understood
.
5.
Where
any
good
thing
is
prayed
for
in
any
Petition
,
the
causes
and
effects
thereof
,
and
whatsoever
properly
belongs
unto
the
said
thing
,
is
understood
to
be
prayed
for
in
the
same
Petition
:
except
they
fall
out
to
be
the
express
subject
of
some
other
Petition
.
And
so
when
evils
are
prayed
against
,
there
causes
,
occasions
,
and
events
also
are
prayed
against
.
6.
What
we
pray
,
we
ask
not
for
our selves
alone
,
but
for
others
,
specially
our
Brethren
in
the
faith
.
Q.
How
may
the
Petitions
of
this
Prayer
be
distinguished
?
A.
For
the
number
of
Petitions
,
Divines
of
good
antiquity
have
reckoned
seven
,
making
two
of
the
last
;
others
of
no
less
authority
,
have
not
regarded
the
number
at
all
:
Some
of
the
Antient
,
and
many
of
the
Orthodox
later
Writers
have
reckoned
but
six
:
because
the
conjunction
[
but
]
knitteth
,
lead
us
not
into
temptation
,
and
deliver
us
from
evil
,
together
into
one
sentence
.
But
whether
there
be
six
or
seven
,
it
is
no
matter
of
our
faith
,
and
doth
not
deserve
any
heat
of
disputation
to
decide
the
controversie
.
If
we
respect
the
different
persons
whom
the
matter
of
the
Petitions
concerns
,
Jansen
.
har
.
cap
41.
they
are
thus
divided
:
the
three
first
concern
God
only
;
the
three
last
concern
man
.
Again
,
if
we
respect
that
wh●ch
ought
to
be
the
chief
end
of
every
mans
desire
,
and
the
means
to
compass
the
said
end
,
Basting
.
Catech
.
9.122
.
they
have
this
order
,
and
are
thus
divided
:
the
first
expresseth
the
desire
of
the
chief
good
;
the
means
whereby
this
end
is
attained
,
are
the
matter
of
all
the
rest
.
Alsted
.
in
orat
Dom
.
Martin
.
sim
.
verb
.
Dei
.
Others
divide
them
thus
:
In
these
six
Petitions
we
ask
either
the
end
of
our
life
,
or
the
means
which
lead
to
this
end
.
The
end
is
either
principall
,
the
glory
of
God
in
the
first
Petition
,
or
subordinate
,
our
salvation
,
in
the
second
Petition
.
The
means
are
either
leading
to
the
end
,
or
seducing
from
the
end
.
The
former
we
pray
for
,
in
the
third
and
fourth
Petitions
,
viz.
piety
and
sustentation
:
the
latter
we
pray
against
,
in
the
fifth
and
sixth
Petition
,
viz.
sin
past
and
present
.
Many
such
like
divisions
are
made
,
but
I
will
not
stand
to
recite
them
at
this
present
.
Namen
est
id
quo
quis
agnoscitur
:
&
ita
passim
in
Sc.
usurpatur
.
Mol
.
in
Psal
.
20.
Psal
.
22.3
.
Psal
.
22.22
.
Psal
.
116.13
.
1
Reg
.
5.5
.
Psal
.
5.12
.
Psal
.
115.1
.
Isa
.
29.23
.
Psal
.
44.5
.
&
68.4
.
&
86
9.
Prov.
18.10
.
Psal
.
118.10
,
11.
&
20.7.1
.
Joel
2.26
.
Exo
.
34.5
,
6.
Exo
.
3.14
.
&
6.3
.
Lev
.
19.12
.
Deut
.
32.3
.
Act.
9.15
.
Isa
.
42.4
Mat
.
12.21
.
Mal
.
1.11
,
12.
Act.
21.13
.
Mic
.
4.5
.
Mat
.
28.19
.
Act.
2.15
.
Isa
.
26.8
.
Rev.
3.4
.
&
11.13
.
1
King
.
5
5.
1
Pet
.
4.14
.
Q.
What
is
the
first
Petition
?
A.
Hallowed
be
thy
Name
.
Q.
What
is
meant
by
thy
Name
?
A.
Name
hath
reference
to
God
,
and
thy
Name
,
signifyeth
God
himself
,
the
Person
named
.
More
plainly
,
Name
is
put
here
for
God
,
by
Name
or
any
other
waies
notifyed
,
that
is
,
by
Titles
,
Properties
,
Works
,
Ordinances
,
Mercies
,
Judgments
,
or
Signes
of
his
presence
and
glory
made
known
unto
us
.
Name
is
put
for
the
Person
named
,
and
so
named
,
one
kind
of
manifesting
a
Person
for
all
other
.
Q.
What
is
meant
by
this
word
hallowed
?
1
Cor
.
6.10
,
11.
2
Cor
.
7.1
.
1
Pet
.
1.16
.
Exo
.
20.8
.
Isa
.
13.3
.
1
Cor
.
7.14
.
1
Tim
.
4.4
.
Gen.
2.3
.
Lev
.
10.3
.
1
Pet
.
3.15
.
1
Pet
.
4.11
.
Isa
.
29.23
.
Act.
11.18
.
2
Thes
.
1.12
.
Ezek
.
38.23
.
A.
1.
To
hallow
,
is
to
make
a
thing
holy
,
which
by
nature
was
common
or
prophane
,
as
the
faithfull
,
by
nature
unclean
,
are
sanctified
by
grace
.
2.
It
signifies
to
separate
or
sever
a
thing
in
it self
unholy
,
or
common
to
an
holy
or
singular
use
civil
or
sacred
,
and
that
in
efficacy
,
word
or
deed
,
by
sanctification
only
or
appropriation
also
.
So
God
sanctified
the
Sabbath
,
the
Temple
,
the
Sacrifices
,
and
the
Priests
.
3.
To
sanctifie
is
to
declare
,
manifest
,
acknowledg
,
and
profess
the
holiness
of
a
thing
that
is
holy
already
.
In
the
first
sense
,
the
word
Hallow
must
not
be
taken
in
this
Petition
:
for
God
and
his
Name
alwaies
was
,
is
,
and
for
ever
shall
be
of
it self
most
holy
:
But
we
pray
,
that
this
holiness
of
God
may
be
declared
,
manifested
,
acknowledged
,
Psal
.
96.8
.
Mat
.
11.19
.
and
holily
professed
more
and
more
;
as
wisdom
is
justified
of
her
children
:
so
declared
to
be
,
and
approved
of
those
that
embrace
her
.
This
word
Hallowed
is
set
down
in
such
a
form
of
signification
,
as
includeth
all
persons
or
things
which
are
capable
of
setting
forth
and
acknowledging
his
holiness
.
As
,
let
thy
Name
be
hallowed
by
thee
;
so
saith
Christ
,
Glorifie
thy self
.
And
,
Joh
.
12.28
.
Make
me
to
hallow
thy
Name
,
in
acknowledging
thy
holiness
.
And
let
all
others
acknowledg
thee
to
be
holy
and
the
only
true
God
.
Thus
Elias
prayed
,
1
Reg
.
18.30
.
Let
it
be
known
this
day
that
thou
art
God
in
Israel
.
Q.
What
is
the
ground
of
this
Petition
to
be
believed
?
A.
That
God
is
in
himself
most
holy
,
wise
,
strong
,
good
,
gracious
,
just
,
Psal
.
148.13
.
Psal
.
95.1
,
2.
Psal
.
96.4
,
5.
Psal
.
99.3
,
9.
2
King
.
19.19
.
Rev.
15.4
.
Dan
.
5.23
.
Neh
.
9.5
.
Isa
.
29.23
.
Job
.
1.21
Exo
.
8.1
,
2.
Psal
.
72.18
.
Psal
.
113.3
.
&
111.9
.
mercifull
,
and
of
incomprehensible
glory
;
that
his
Name
is
most
excellent
,
wonderfull
,
and
glorious
,
worthy
to
be
praised
,
excelling
above
all
thanksgiving
and
praise
,
most
dear
to
God
,
and
to
be
magnified
of
all
his
Saints
.
Q.
What
do
we
acknowledg
in
respect
of
our selves
?
A.
We
acknowledg
that
we
were
created
such
,
as
might
worthily
sanctifie
the
Name
of
God
:
Ezek
.
36.21
,
22
Jer
.
23.27
.
Rom
.
2.24
.
Amos
2.7
.
Mal
.
1.6
.
but
that
since
the
fall
of
man
we
are
so
corrupt
and
wicked
of
our selves
,
so
blind
,
hard-hearted
,
prophane
,
and
poysoned
with
self-love
,
that
we
more
regard
our
own
credit
and
reputation
than
the
glory
of
God
;
yea
,
that
we
cannot
without
the
speciall
grace
of
God
,
desire
,
think
or
do
the
things
that
pertain
to
his
glory
.
Q.
What
desire
we
of
God
in
this
Petition
?
A.
The
summe
is
,
that
God
would
so
work
,
that
himself
howsoever
made
known
by
Titles
,
Word
or
Works
,
may
be
discerned
of
us
as
holy
,
2
King
.
19.19
.
and
so
confessed
,
and
accordingly
respected
of
us
;
that
God
would
so
effect
this
,
that
himself
may
be
more
and
more
honoured
of
us
,
who
are
his
chosen
,
2
Sam
.
7.26
.
Psal
.
40.16
.
&
115.11
.
1
Chro
.
16.35
36.
&
17.24
.
Psal
.
35.27
.
Isa
.
8.13
.
and
in
all
others
that
are
the
Children
of
destruction
.
In
brief
,
we
pray
that
Gods
infinite
excellency
and
holiness
may
be
declared
and
acknowledged
amongst
us
,
in
us
,
and
with
us
.
Q.
What
things
do
we
a●k
more
particularly
?
A.
First
,
Here
we
ask
that
God
would
work
all
such
things
as
may
be
matter
of
his
praise
,
whether
they
be
good
things
towards
his
Children
,
or
judgments
upon
the
wicked
.
For
thus
God
doth
honour
himself
,
Isa
.
41.20
.
Psal
.
67.1
,
2.
Exo
.
9.16
.
●sal
.
25.3
.
Jansen
har
.
45.
p.
41.
Exo
.
15.1
,
2
,
3
,
&c.
Ezek
.
20.9
,
14
,
41.
veses
.
Ezek
.
39.7
.
Ezek
.
28.22
.
when
he
doth
such
things
before
us
,
upon
which
we
take
occasion
to
honour
him
.
Hence
it
is
that
he
will
winne
honour
to
his
Name
in
delivering
his
Children
,
and
inflicting
judgments
upon
them
that
walk
rebelliously
,
and
be
enemies
to
his
Church
and
people
.
The
Lord
speaking
of
the
bringing
back
of
his
people
out
of
captivity
,
and
destruction
upon
their
enemies
,
saith
,
I
wrought
for
my
Names
sake
,
that
it
should
not
be
polluted
before
the
Heathen
,
among
whom
they
were
,
in
whose
sight
I
made
my self
known
unto
them
,
in
bringing
them
forth
out
of
the
Land
of
Aegypt
.
Behold
I
am
against
thee
,
O
Zidon
,
and
I
will
be
glorified
in
the
midst
of
thee
,
and
they
shall
know
that
I
am
the
Lord
,
when
I
shall
have
executed
judgment
in
her
.
And
I
will
sanctifie
my
great
Name
,
which
was
prophaned
among
the
Heathen
,
Ezek
.
36.23
.
which
ye
have
prophaned
in
the
midst
of
them
;
and
the
Heathens
shall
know
that
I
am
the
Lord
,
saith
the
Lord
God
,
when
I
shall
be
sanctified
in
you
before
their
eyes
.
I
will
rain
upon
him
[
sc
.
Gog
]
and
upon
his
bands
,
Ezek
.
38.16
,
22
,
23.
verses
.
Psal
.
145.4
,
5
,
6
,
7.
Jer
.
33.7
,
9.
and
upon
the
many
people
that
are
with
him
,
an
overflowing
rain
,
and
great
haile-stones
,
fire
and
brim-stone
:
Thus
will
I
magnifie
my self
,
and
sanctifie
my self
,
and
I
will
be
known
in
the
eyes
of
many
Nations
.
I
will
cause
the
captivity
of
Judah
to
return
,
&c.
And
it
shall
be
to
me
a
Name
of
joy
,
a
praise
,
Isa
.
5.16
.
Psal
.
76.1
,
2
,
3.
Isa
.
64.2
.
and
an
honour
before
all
the
Nations
of
the
earth
.
The
Prophet
foretelling
what
Judgments
the
Lord
would
bring
upon
the
disobedient
,
saith
,
The
Lord
of
Hosts
shall
be
exalted
in
Judgment
,
Psal
.
83
9
,
18.
Psal
.
106.8
,
47.
Lev
.
10.3
.
Exo
.
14.18
.
Numb
.
20.13
.
Psal
.
9.16
.
Jer
.
9.23
.
Jer
.
31.32
,
33.
Col.
1.15
.
Heb
.
1.2
.
Joh
.
17.3
.
2
Cor
.
3.18
.
1
Cor
.
1.24
.
Joh
.
1.18
.
Rom
.
16.27
.
Eph.
3.21
.
1
P
t
.
4.11
.
Josh
.
7.8
,
9.
Ez●k
.
36.22
,
23.
and
God
that
is
holy
shall
be
sanctified
in
righteousness
.
And
when
he
inflicted
that
judgment
on
Aarons
Sonnes
,
he
said
,
He
would
be
glorified
in
such
as
come
near
him
.
If
he
might
not
have
it
from
them
,
he
would
have
it
in
them
,
by
sending
such
Judgments
on
them
,
as
might
be
matter
of
his
glory
.
Secondly
,
We
pray
that
God
would
make
himself
known
unto
all
Nations
in
and
through
Jesus
Christ
,
who
is
the
Image
of
the
invisible
God
,
the
engraven
form
of
his
Person
,
the
brightness
of
his
glory
.
For
in
Christ
we
behold
the
glory
of
the
Lord
as
it
were
with
open
face
.
What
we
know
of
God
by
the
works
of
creation
and
providence
,
is
little
in
comparison
of
that
we
see
of
his
goodness
,
mercy
,
wisdom
,
grace
,
long-suffering
,
and
clemency
in
Jesus
Christ
.
And
as
God
glorifieth
himself
by
the
revelation
of
his
Son
;
so
do
the
Saints
glorifie
him
in
and
through
Jesus
Christ
.
To
God
only
wise
,
be
glory
through
Jesus
Christ
for
ever
.
Unto
him
be
glory
in
the
Church
by
Christ
Jesus
.
If
any
man
minister
,
let
him
do
it
as
of
the
ability
which
God
giveth
,
that
God
in
all
things
may
be
glorified
through
Jesus
Christ
.
Thirdly
,
We
ask
of
God
to
refrain
the
bringing
of
such
things
upon
us
,
which
might
make
wicked
ones
take
occasion
to
prophane
his
Name
.
For
when
God
saith
,
he
will
not
pullute
his
Name
among
the
Heathen
,
by
the
utter
extinguishing
of
his
people
;
he
doth
teach
us
that
the
giving
occasion
to
wicked
ones
to
crow
against
his
people
,
and
himself
their
God
,
is
a
dishonour
of
his
Majesty
:
and
therefore
here
we
pray
it
may
be
prevented
.
Remember
this
,
Psal
74.10
,
18.
that
the
enemy
hath
reproached
,
O
Lord
,
and
that
the
foolish
people
have
plasphemed
thy
Name
.
In
this
respect
,
God
is
pleased
both
to
spare
his
people
,
not
bringing
upon
them
deserved
wrath
,
and
to
deliver
them
out
of
misery
after
he
hath
humbled
them
for
a
season
.
Deut
.
32.26
,
27.
Ezek
.
20.14
,
15.
Ezo
.
32.12
Numb
.
14
13.
Deu●
.
9
28.
Psal
106.7
,
8.
Isa
.
52.5
.
I
said
,
I
would
scatter
them
into
corners
,
I
would
make
the
remembrance
of
them
to
cease
from
among
men
;
were
it
not
that
I
feared
the
wrath
of
the
enemy
,
lest
their
adversaries
should
behave
themselves
strangely
.
Our
Fathers
understood
not
thy
wonders
in
Aegypt
,
they
remembred
not
the
multitude
of
thy
mercies
:
but
provoked
him
at
the
Sea
,
even
at
the
red
Sea
;
Nevertheless
,
he
saved
them
for
his
Names
sake
.
Now
therefore
what
have
I
here
,
saith
the
Lord
,
that
my
people
is
taken
away
for
nought
?
They
that
rule
over
them
,
make
them
to
howle
,
saith
the
Lord
,
and
my
Name
continually
every
day
is
blasphemed
.
Yet
if
it
so
fall
out
,
that
the
state
of
Gods
people
is
incorrigible
,
and
they
will
not
be
reclaimed
from
prophaning
Gods
Name
,
it
is
better
that
the
open
enemy
should
blaspheme
them
,
than
that
he
should
receive
such
intollerable
indignity
from
his
own
people
.
Because
thou
hast
forgotten
me
,
Jer
.
13.25
,
26.
Josh
7.12
.
Jer
.
30.14
.
and
trusted
in
falshood
,
Therefore
will
I
discover
thy
skirts
upon
thy
face
,
that
thy
shame
may
appear
.
Thy
sorrow
is
incurable
,
for
the
multitude
of
thine
iniquity
:
because
thy
sinnes
were
increased
,
I
have
done
these
things
unto
thee
.
Fourthly
,
We
ask
that
God
would
make
us
grow
up
to
acknowledge
him
,
Jer
.
9.23
.
Psal
.
67.2
&
●00
.
3
.
Hos
6.6
.
Joh
.
17.3
.
Psal
.
67.2
.
in
all
means
and
waies
of
his
,
wherein
he
manifesteth
his
glory
.
For
as
the
Sunne
shining
brightly
,
should
be
glorious
in
it self
,
but
if
eyes
were
not
opened
to
behold
it
,
it
should
not
be
had
in
account
as
glorious
with
man
;
so
the
Lord
,
glorious
in
all
his
waies
,
hath
not
that
glory
in
his
creature
,
till
,
the
eye
of
the
mind
opened
,
this
be
discerned
of
them
.
This
is
to
be
prayed
for
,
because
the
dimme
sight
of
the
most
holy
men
being
unable
to
comprehend
the
high
acts
of
God
,
hath
driven
them
to
stagger
in
themselves
.
When
David
beheld
the
prosperity
of
the
wicked
,
Psal
.
73.3
▪
4
,
5
,
6.
Jer
.
12.1
.
Hab
1.13
.
and
considered
the
manifold
afflictions
wherewith
the
godly
are
exercised
every
day
,
he
was
somewhat
moved
at
it
,
untill
he
went
into
the
Sanctuary
of
the
Lord
,
and
there
understood
the
end
of
these
men
.
Fifthly
,
We
ask
that
he
would
enable
us
more
and
more
in
spirit
,
word
and
work
,
1
Cor
.
10
31.
1
Cor
.
6●
20.
Psal
.
71
17
,
●8
.
2
Sam
.
7.26
.
1
Chron
.
●6
.
35
.
Rom
.
11.36
.
&
16.27
.
Phil
.
4.20
.
Rom
.
1.21
.
Luk
.
5.26
.
Act.
3.10
.
Psal
.
●3
.
2
.
&
132.7
.
to
give
him
glory
from
our selves
,
and
seek
that
others
may
do
the
same
,
moved
by
our
word
and
works
;
that
as
we
discern
him
to
be
holy
and
glorious
every
way
,
so
we
may
accordingly
glorifie
him
;
that
we
might
be
zealous
of
his
glory
.
Sixthly
,
We
desire
that
God
would
dwell
amongst
us
in
the
signes
of
his
presence
,
that
in
them
we
might
behold
his
strength
and
glory
.
Q
How
is
God
glorified
of
us
in
spirit
?
A.
1.
By
an
inward
and
faithfull
acknowledgment
,
admiration
,
Psal
.
8.1
.
Psal
.
48.10
,
11.
Psal
.
67.2
.
Col.
1.10
.
and
consideration
of
his
power
,
goodness
,
grace
and
holiness
revealed
in
his
Word
,
and
manifested
in
his
works
above
the
capacity
,
contrary
to
the
expectation
of
men
in
this
world
.
O
Lord
,
how
great
are
thy
works
,
and
thy
thoughts
are
very
deep
!
A
brutish
man
knoweth
not
:
neither
doth
a
fool
understand
this
;
Psal
.
92.5
,
6
,
7.
Isa
.
33.9
,
●0
.
&
28.23
,
24
,
25.
&
42.14
.
Joh
.
3.33
.
Rom
.
4.20
.
2
Chron
.
16.8
,
9.
Isa
.
8.12
,
13.
1
●et
.
3.15
.
Psal
.
22.23
.
Psal
.
6●
.
7
.
Eccl.
3.14
.
Jer
.
5.22
.
Psal
.
119.120
.
Isa
.
66.2
.
Psal
.
63
8.
Psal
.
139.17
,
18.
Psal
.
19.10
.
&
119.97
.
Psal
.
116.1
.
Psal
.
33.1
.
Jer
.
9.23
.
1
Cor
.
1.31
.
Psal
.
22.26
.
Psal
.
115.1
.
2
Sam
.
7.18
.
Psal
.
8.5
.
&
144.3
.
Luk
.
1.48
.
Psal
.
69.9
.
Joh
.
2.17
.
Isa
.
29.23
.
Exo
.
15.1
,
2.
Isa
.
42.12
.
Psal
.
50.23
.
Jer
.
32.17
.
Psal
.
103.1
,
2.
1
Thes
.
5.8
.
Psal
.
79.9
.
Psal
.
8.1
,
2.
When
the
wicked
spring
as
the
grass
,
and
when
all
the
workers
of
iniquity
do
flourish
:
it
is
,
that
they
shall
be
destroyed
for
ever
.
2.
By
our
sound
affiance
and
confidence
in
the
Word
of
God
,
resting
upon
his
grace
,
staying
upon
his
power
and
faithfulness
,
adhereing
unto
his
Commandements
.
Abraham
staggered
not
at
the
Promise
through
unbelief
,
but
was
strong
in
faith
,
giving
glory
unto
God
.
3.
God
is
glorified
by
us
when
we
stand
in
awe
of
his
greatness
,
and
fear
before
him
continually
.
Sanctifie
the
Lord
in
your
hearts
,
and
let
him
be
your
fear
,
and
let
him
be
your
dread
.
God
shall
bless
us
,
and
all
the
ends
of
the
earth
shall
fear
him
.
I
know
that
whatsoever
God
doth
,
it
shall
be
for
ever
:
nothing
can
be
put
to
it
,
nor
any
thing
taken
from
it
:
and
God
doth
it
that
men
should
fear
before
him
.
4.
By
intire
love
,
and
sound
joy
God
is
glorified
,
whereby
we
sincerely
cleave
unto
him
for
his
goodness
,
and
heartily
rejoyce
in
his
favour
.
I
love
thee
dearly
,
O
Lord
,
my
strength
.
Rejoyce
in
the
Lord
,
ye
righteous
.
5.
Humbleness
of
mind
,
and
spiritual
poverty
fitteth
the
soul
to
glorifie
God
.
For
he
that
in
all
things
denyeth
himself
,
will
give
God
the
praise
of
all
his
works
.
What
am
I
,
that
thou
shouldst
do
so
great
things
for
me
!
6.
Ardent
zeal
for
the
glory
of
God
is
here
begged
also
.
Thy
zeal
hath
even
consumed
or
eaten
me
up
.
7.
He
that
acknowledgeth
his
sinnes
,
and
offereth
praise
to
God
for
his
general
goodness
or
particular
favours
,
glorifieth
him
.
These
as
they
be
internall
Operations
of
the
soul
,
must
be
referred
to
this
Head
.
Q.
How
is
God
glorified
in
word
?
A.
By
confession
of
our
sinnes
;
justifying
God
in
his
Judgments
,
Josh
.
7.19
.
1
Sam
.
6.5
.
Psal
.
119.75
.
Neh
.
9.33
.
Psal
.
51.4
.
1
Sam
.
3.18
.
Ezra
9.10
Isa
.
39.8
.
Dan
.
9.7
.
Lam
.
3.22
.
2
Chro
.
12
6.
Job
36.24
.
Psal
.
145.1
,
2
,
3
,
4
,
5
,
21.
Psal
.
116
12.
Deut
.
32.3
.
Psal
.
51.15
.
&
40.9
,
10.
Psal
.
50.23
.
Hos
.
14.3
.
Psal
.
34.1
.
Act.
4.21
.
Psal
.
29.9
.
Psal
.
45.1
.
Psal
.
106.47
.
Gen.
14.20
.
Ruth
4.14
.
1
King
.
1.48
.
Psal
.
63
3
,
4.
Psal
.
51.15
.
Psal
.
71.8
.
Rom
14.11
.
1
Pet
.
3
15.
though
hidden
and
above
our
reach
;
celebrating
his
works
,
confession
of
his
truth
,
and
speaking
good
of
his
Name
to
others
But
all
this
must
proceed
from
an
heart
truly
,
sincerely
,
zealously
affected
to
the
praise
of
God
.
My
heart
is
inditing
a
good
matter
:
I
speak
of
the
things
which
I
have
made
,
touching
the
King
:
my
tongue
is
the
pen
of
a
ready
writer
.
The
Prophet
would
signifie
,
that
being
enflamed
by
the
Spirit
,
and
provoked
by
the
ardent
love
of
the
Messias
and
his
Kingdom
,
he
could
not
refrain
his
tongue
and
hand
.
Q.
How
is
God
glorified
in
workes
?
A.
1.
By
sincere
worship
,
when
we
approve
,
esteem
,
and
exercise
the
holy
Ordinances
of
God
according
to
his
appointment
.
If
ye
will
not
hear
,
Mal
.
2.2
.
and
if
ye
will
not
lay
it
to
heart
,
to
give
glory
unto
my
Name
,
saith
the
Lord
of
Hosts
,
I
will
even
send
a
curse
upon
you
.
2.
By
reformation
of
our
lives
,
Jer
.
13.16
.
Hos
.
6.1
if
we
have
gone
astray
.
Give
glory
to
the
Lord
your
God
before
he
cause
darkness
.
3.
By
fruitfulness
in
good
works
,
walking
before
God
in
holiness
and
righteousness
.
Hereby
is
my
Father
glorified
,
that
ye
bear
much
fruit
.
Let
your
light
so
shine
before
men
,
Joh
.
15.8
.
Mat
.
5.16
.
Phil
.
1.11
.
1
Pet
.
2.12
.
2
Thes
.
1.12
.
Prov.
3
11
,
12.
Isa
.
39.8
.
Job
2.20
.
Job
33.13
.
Job
13.15
.
Mich
.
7.9
.
Iob
1.21
.
2
Sam
.
16.11
.
1
Sam
.
3.18
.
Psal
.
119.71
.
Mat
.
10
.
3●
.
Psal
.
119.46
.
1
Pet
.
4.12
.
Ioh
.
21.19
.
Dan
.
6.5
,
6.
Tit
.
2.10
.
1
Tim
.
6.1
.
1
Tim
.
4.5
.
Phil
.
1.20
.
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
Heaven
.
4.
By
patient
submission
to
the
will
of
God
,
neither
despising
his
corrections
,
nor
despairing
under
them
,
nor
fretting
against
him
.
Why
doest
thou
strive
against
him
?
for
he
giveth
not
account
of
any
of
his
matters
.
I
will
bear
the
indignation
of
the
Lord
,
because
I
have
sinned
against
him
,
untill
he
plead
my
cause
.
5.
By
constant
undaunted
profession
and
suffering
for
the
Name
of
Christ
,
if
we
be
called
thereunto
.
I
will
speak
of
thy
testimonies
also
before
Kings
,
and
will
not
be
ashamed
.
If
ye
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
,
for
the
Spirit
of
glory
,
and
of
God
resteth
upon
you
:
On
their
part
he
is
evil
spoken
of
,
but
on
your
part
he
is
glorified
.
6.
By
diligence
,
faithfulness
and
honesty
in
our
callings
;
as
it
is
said
of
Daniel
he
was
so
faithfull
,
that
no
fault
could
be
found
in
him
.
But
all
these
must
proceed
from
lively
faith
and
ardent
zeal
to
the
glory
of
God
.
Mine
earnest
expectation
and
hope
is
,
that
in
nothing
I
shall
be
ashamed
:
but
that
with
all
boldness
,
as
alwaies
;
so
now
also
Christ
shall
be
magnified
in
my
body
,
whether
it
be
by
life
or
by
death
.
CHAP.
IV
.
Wherein
is
shewed
,
what
we
ask
for
others
in
this
Petition
,
what
the
evils
are
that
we
pray
against
,
and
the
wants
that
we
bewail
,
with
directions
how
we
may
devotionally
make
this
Petition
;
And
what
the
especiall
blessings
are
for
which
we
must
give
thanks
according
to
this
Petition
,
and
the
practicall
conclusions
that
are
to
be
drawn
from
thence
.
Question
.
WHat
do
we
ask
for
others
in
this
Petition
?
A.
For
others
as
yet
uncalled
,
they
are
two-fold
,
belonging
to
the
election
of
grace
,
or
otherwise
.
Now
for
the
former
we
intreat
that
God
would
daily
bring
them
home
to
glorifie
him
with
us
;
yea
,
that
he
would
give
them
godly
sorrow
for
such
things
as
before
their
visitation
they
heedlesly
neglected
.
Psal
.
67.2
,
3.
Psal
22.31
.
Psal
.
96.7
.
Let
thy
people
praise
thee
,
O
Lord
,
let
all
the
people
praise
thee
.
Give
unto
the
Lord
(
O
ye
kindreds
of
the
people
)
give
unto
the
Lord
glory
and
strength
.
For
other
we
pray
,
that
God
would
restrain
them
from
their
high
prophanation
of
his
Name
,
and
that
he
would
turn
their
rage
(
and
so
by
proportion
all
their
other
sinnes
)
to
the
praise
of
his
Name
.
Surely
the
wrath
of
man
shall
praise
thee
.
Psal
.
77.10
.
Q.
What
are
the
evils
that
we
pray
against
?
A.
All
prophanation
of
Gods
most
holy
Name
.
1.
Ignorance
and
folly
,
whereby
we
discern
not
,
Lev
.
18.21
.
&
19.12
.
&
21.6
.
&
22
.
3●
.
Hos
.
8.12
.
Iob
21.14
.
2
Pet
.
3.5
.
Psal
.
14.2
.
Isa
.
42.20
.
Jer
.
4.19
,
22.
Isa
.
27.11
.
Hos
.
4.1
,
2.
2
Thes
.
1.8
.
Jer
.
10.25
.
1
Cor
.
15.34
.
Mat
.
22.2
,
29.
Ioh
.
4.22
.
neglect
,
or
disregard
the
power
,
goodness
,
grace
and
holiness
of
God
,
shewing
themselves
brightly
in
his
Word
and
Works
.
Who
is
blind
but
my
servant
?
or
deaf
as
my
messenger
which
I
have
sent
?
Who
is
blind
as
he
that
is
perfect
,
and
blind
as
the
Lords
servant
?
Seeing
many
things
,
but
thou
observest
not
:
opening
the
ears
,
but
he
heareth
not
.
2.
Unbelief
and
wavering
,
when
the
heart
is
divided
from
the
Commandement
,
and
staggereth
at
the
Promises
.
The
Lord
spake
unto
Moses
and
Aaron
,
Because
ye
believe
not
,
Numb
.
20.12
.
&
27.14
.
Deut
.
32.51
.
to
sanctifie
me
in
the
eyes
of
the
children
of
Israel
,
therefore
ye
shall
not
bring
this
congregation
into
the
Land
which
I
have
given
them
.
3.
Carnall
and
wicked
confidence
,
when
we
build
upon
sandy
foundations
,
or
rest
upon
rotten
posts
which
cannot
uphold
.
Trust
ye
not
in
lying
words
,
saying
,
The
Temple
of
the
Lord
,
Jer
.
7
4
,
●
.
Amos
6.13
.
Psal
.
●2
.
10
.
Ier
.
7.5
.
Amos
6.1
.
Psal
.
27.1
,
2.
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
are
these
.
Cursed
be
the
man
that
trusteth
in
man
,
and
maketh
flesh
his
arm
,
and
whose
heart
departeth
from
the
Lord
.
4.
Wicked
,
vain
,
superstitious
and
slavish
fear
,
when
we
fear
the
loss
of
pleasure
,
honour
,
or
profit
more
then
Gods
displeasure
;
when
we
dread
the
signes
of
Heaven
,
the
malice
of
ungodly
men
,
and
what
they
can
do
unto
us
,
as
to
doubt
of
Gods
protection
and
grace
;
when
we
fear
his
threatnings
in
such
sort
as
we
fly
from
him
,
or
make
obstinate
resistance
to
his
good
will
and
Commandement
.
Be
not
dismaied
at
the
signes
of
Heaven
,
Jer
.
10
2.
Isa
.
8.12
.
for
the
heathen
be
dismaied
at
them
.
Fear
ye
not
their
fear
,
nor
be
afraid
.
5.
Carnall
love
and
rejoycing
in
outward
things
,
whereby
the
heart
is
withdrawn
from
God
.
Job
31.25
.
If
I
rejoyced
because
my
wealth
was
great
,
and
because
my
hand
had
gotten
much
riches
.
6.
Pride
and
self-sufficiency
,
whereby
we
are
puffed
up
in
conceit
of
our
own
excellency
,
trust
in
our
own
strength
,
Prov.
8.13
.
Isa
.
2.11
,
12
,
17.
Job
5.44
.
&
1●
.
43
.
Prov.
3
7.
Job
31.27
.
Rom
.
12.16
.
Prov.
26.10
.
Hab
.
1.16
.
&
2.4
.
Dan
.
4.27
.
Act.
12.23
.
Luk
.
18.11
,
12
Mar.
6.52
.
&
8.17
,
18.
and
seek
the
approbation
and
applause
of
men
,
more
then
the
praise
of
God
.
When
our
first
Parents
were
tempted
in
Paradise
,
the
Devill
told
them
they
should
be
as
Gods
:
which
lesson
,
not
only
they
,
but
we
have
learned
:
for
we
conceive
of
our selves
as
gods
,
though
in
words
we
deny
it
.
This
hidden
pride
appears
in
vain
thoughts
,
secret
applaudings
of
our
own
courses
,
spiritual
fulness
,
and
lofty
imaginations
which
continually
upon
every
occasion
ascend
in
the
mind
.
7.
Hardness
of
heart
whereby
we
are
hindered
from
knowing
God
aright
,
from
making
right
use
of
mercies
and
judgments
,
and
from
discerning
the
glory
and
majesty
of
God
in
his
works
and
creatures
.
The
Disciples
through
the
hardness
of
their
hearts
,
could
not
see
Gods
power
in
the
Miracle
of
feeding
many
thousand
with
a
few
loaves
though
themselves
were
instruments
of
it
,
and
the
food
did
increase
in
their
hands
.
Our
Redemption
what
a
wonderfull
work
is
it
,
but
how
few
consider
of
it
,
or
regard
it
?
8.
Luke-warm
indifferency
in
matters
of
religion
;
which
is
a
temper
that
the
Lord
hateth
.
Ephraim
,
he
hath
mixed
himself
among
the
people
.
Ephraim
is
a
cake
not
turned
9.
Ingratitude
or
forgetfulness
of
Gods
benefits
,
Psal
.
71.18
.
Hos
.
8.14
.
Jer
.
23.27
.
Rom
.
1.21
,
28.
Psal
.
106.7
.
Psal
.
78.19
.
2
Pet
.
3.4
,
10.
Jer
.
34.16
.
1
Tim
.
6.1
.
Exo
20.7
.
Numb
.
11.6
.
Rom
.
2.23
,
24.
Ezek
.
36
20
,
23.
Tit
.
1.16
.
Ezek
.
20.27
.
2
Sam
.
12.14
.
Rev.
16.9
.
1
Cor
.
10
1●
Exo
.
16.2
,
3.
Rev.
1
11.
Jer
.
36.24
.
2
Chron
.
36.15
,
16
,
17.
Ezek
.
9.9
.
when
we
neither
seriously
think
upon
them
with
our selves
,
nor
make
mention
of
his
goodness
before
others
to
stirre
them
up
to
magnify
the
Lord
.
Israel
hath
forgotten
his
Maker
,
and
buildeth
Temples
.
Our
Fathers
understood
not
thy
wonders
in
Aegypt
,
they
remembred
not
the
multitude
of
thy
mercies
.
10.
Prophanness
or
disobedience
in
speech
or
life
,
whereby
the
Name
of
God
is
polluted
,
and
pure
Religion
disgraced
.
Through
breaking
of
the
Law
dishonourest
thou
God
?
For
the
Name
of
God
is
plasphemed
amongst
the
Gentiles
through
you
.
11.
Impenitency
,
when
men
harden
their
hearts
in
sinne
,
and
will
not
return
unto
the
Lord
,
notwithstanding
they
have
been
often
admonished
,
lovingly
invited
,
and
severely
chastened
.
And
men
were
scorched
with
great
heat
,
and
blasphemed
the
Name
of
God
,
which
hath
power
over
these
plagues
:
and
they
repented
not
to
give
him
glory
.
12.
Murmuring
,
impatiency
,
fretting
at
the
hand
of
God
upon
us
.
Neither
murmur
ye
,
as
some
of
them
also
murmured
,
and
were
destroyed
of
the
destroyer
.
13.
Obstinacy
and
incorrigibleness
,
whereby
the
Lord
is
compelled
to
give
his
people
into
the
hands
of
their
enemies
to
be
scourged
,
because
no
admonition
,
long-suffering
,
or
gentle
correction
will
work
to
sound
and
true
amendment
.
Because
Judah
would
not
hearken
to
the
Prophets
of
the
Lord
,
whom
he
sent
unto
them
,
rising
early
and
exhorting
them
to
repentance
:
therefore
he
brought
upon
them
the
King
of
the
Chaldees
,
who
slew
their
young
men
with
the
Sword
in
the
house
of
their
Sanctuary
,
and
had
no
compassion
upon
young
man
or
maiden
,
old
man
or
him
that
stooped
for
age
.
14.
Denyall
of
the
truth
before
men
,
or
starting
aside
from
our
holy
profession
in
the
daies
of
persecution
.
Mat
.
10.33
.
Whosoever
shall
deny
me
before
men
,
him
will
I
also
deny
before
my
Father
which
is
in
Heaven
.
15.
Presumptuous
arrogating
or
giving
to
any
other
,
what
is
proper
and
peculiar
to
the
Lord
of
Glory
.
The
Angel
of
the
Lord
smote
Herod
,
Act.
12.23
.
Dan
.
5
23.
Psal
.
78.
●1
.
Exo
.
33.15
,
16.
Ezek
9.3
.
Jer
.
18.17
.
Psal
.
27.9
&
102.2
.
Psal
.
7.9
.
that
he
was
eaten
of
wormes
;
because
he
gave
not
God
the
glory
.
Lastly
,
We
pray
that
God
would
not
take
from
us
the
signes
of
his
presence
and
glory
,
nor
suffer
the
arrogant
enemies
of
his
truth
to
prevail
and
prosper
to
the
dishonour
of
his
Name
.
Q.
What
are
the
wants
that
we
bewail
in
this
Petition
?
A.
1.
We
bewail
all
the
evils
that
we
pray
against
in
our selves
or
others
,
as
knowing
that
God
is
thus
dishonoured
by
men
on
earth
.
2.
We
must
not
forget
to
confess
with
grief
and
sorrow
,
our
dulness
and
deadness
of
heart
,
that
we
do
not
earnestly
and
constantly
pray
that
Gods
Name
be
glorified
;
that
we
consider
not
the
greatness
and
excellency
of
the
things
we
crave
;
that
what
we
ask
in
words
we
deny
in
deeds
,
what
we
pray
against
we
pluck
down
or
hold
upon
our selves
by
our
carelesness
,
forgetfulness
,
indulgence
to
sinfull
passions
,
rushing
into
the
occasions
of
sin
,
and
works
of
darkness
;
that
we
weigh
not
our
Petitions
and
root
them
in
the
heart
,
to
express
the
power
of
them
in
life
and
conversation
;
Isa
.
1.2
,
3.
Jer
5.7
,
8.
Psal
.
78.32
.
Mar.
6.12
.
that
our
affect●ons
are
not
stirred
and
moved
according
to
the
quality
of
Gods
works
and
Word
;
and
that
we
consider
not
as
we
ought
,
the
wisdom
,
power
,
justice
,
and
mercy
of
God
appearing
in
his
Works
.
Q.
How
should
we
stirre
up
our selves
devotionally
to
make
this
Petition
?
A.
To
say
this
Petition
feelingly
,
we
must
consider
,
First
,
How
necessary
a
thing
it
is
that
God
should
have
his
glory
.
It
is
his
right
,
and
if
we
yeeld
it
not
unto
him
,
Rom
.
11.36
.
Rev.
4.11
.
he
will
be
glorified
in
us
.
For
to
this
end
all
things
were
made
,
we
live
,
move
,
and
have
being
from
him
to
no
other
purpose
.
Secondly
,
Though
this
is
so
necessary
,
yet
how
little
God
is
honoured
by
us
,
who
are
his
,
he
passing
by
us
in
many
parts
of
his
providence
,
we
not
seeing
him
,
nor
taking
any
heed
to
him
in
the
things
we
do
see
;
not
affected
with
fear
,
joy
,
thankfulness
as
they
require
,
little
thinking
on
him
,
not
speaking
of
him
to
his
praise
,
not
ordering
our
works
in
such
sort
as
they
might
be
to
the
glory
of
him
our
heavenly
Father
.
It
is
God
that
hath
formed
us
in
the
womb
,
brought
us
into
the
world
,
provided
for
us
ever
since
,
spred
our
Table
,
protected
us
against
all
dangers
,
laid
us
to
sleep
,
raised
us
up
again
,
dressed
,
undressed
us
,
led
us
by
the
arms
,
and
taught
us
to
go
.
He
hath
given
his
Son
to
redeem
us
,
revealed
himself
unto
us
in
his
Word
,
regenerated
us
by
his
Spirit
,
freely
justified
us
from
sinne
,
adopted
us
for
his
Sonnes
,
and
sanctified
us
unto
holy
obedience
.
But
we
seldom
think
upon
these
blessings
,
we
prize
them
not
according
to
their
worth
,
we
walk
not
as
becomes
them
that
have
received
such
favours
from
the
Lord
.
How
many
waies
do
we
take
Gods
Name
in
vain
?
Thirdly
,
We
must
consider
how
our
hearts
are
so
poisoned
with
love
of
our
own
names
,
estimation
,
and
that
glory
which
is
from
man
,
Joh
.
12.43
,
44.
&
5
43.
that
we
are
altogether
careless
of
Gods
glory
.
Hence
it
is
,
that
if
we
circumstantially
so
fail
,
that
it
craseth
our
reputation
in
any
kind
with
men
,
it
doth
sting
us
,
but
when
we
be
faulty
towards
God
,
we
pass
it
over
without
trouble
.
Hence
it
is
,
that
if
one
put
the
least
contemptuous
behaviour
upon
us
,
using
a
term
of
any
disgrace
,
it
doth
kindle
coales
presently
;
but
we
can
hear
Gods
Name
dishonoured
,
and
not
be
affected
,
and
moved
with
it
.
We
had
need
therefore
to
pray
unto
God
,
that
he
would
heal
this
matter
.
Fourthly
,
To
marke
how
fearfully
with
wicked
ones
not
yet
called
,
Gods
Name
is
prophaned
.
Doth
it
not
pity
us
when
we
hear
that
our
friends
have
such
servants
as
do
twenty
dishonest
parts
,
which
will
redound
to
their
discredit
?
Did
we
see
their
giving
no
regard
to
their
Master
,
rioting
his
goods
otherwise
then
he
commandeth
,
drinking
themselves
drunk
in
his
Cellers
,
would
it
not
grieve
us
?
Thus
that
Lord
of
us
all
,
Psal
.
119.139
.
that
Master
in
Heaven
is
used
by
those
that
should
be
servants
unto
him
;
which
if
we
well
weigh
,
we
cannot
but
cry
to
him
for
help
,
that
those
deluges
of
his
dishonour
might
be
stopped
and
diminished
.
Fifthly
,
We
should
seriously
consider
how
forward
we
have
been
to
dishonour
God
in
thought
,
word
and
deed
,
before
our
conversion
and
calling
out
of
the
Kingdom
of
darkness
.
Were
not
our
hearts
set
upon
evil
works
?
Did
we
not
devise
abhominable
things
?
Were
not
our
deeds
sinfull
and
odious
?
What
good
thing
did
we
receive
from
God
,
which
we
abused
not
to
the
dishonour
of
his
Name
?
How
contemptuously
have
we
slighted
mercy
profered
in
the
Gospel
?
And
should
we
not
zealously
affect
the
glory
of
God
now
we
be
called
to
the
participation
of
grace
,
when
in
former
times
we
prophaned
his
Name
very
wickedly
?
Sixthly
,
Gods
Promises
to
such
as
seek
his
glory
,
Deut
.
32.51
.
1
Sam
.
2.30
.
and
threatnings
to
such
as
do
otherwise
;
He
will
honour
such
as
honour
him
,
and
such
as
despise
him
,
shall
be
dispised
.
Seventhly
,
Let
us
consider
that
this
is
no
common
honour
which
God
vouchsafeth
us
,
when
he
commendeth
unto
us
the
care
of
his
glory
,
and
doth
so
farre
abase
himself
,
that
he
will
make
account
of
that
honour
which
we
give
unto
him
,
and
desire
to
have
it
maintained
and
kept
safe
and
sound
.
Eighthly
,
Let
us
remember
how
great
his
wisdom
,
goodness
,
righteousness
,
power
,
and
all
Vertues
that
are
in
him
are
,
which
whosoever
shall
deeply
weigh
with
himself
,
cannot
but
be
ravished
in
great
admiration
of
him
,
to
praise
and
magnify
him
in
thought
,
word
and
deed
.
These
things
pondered
,
will
ingender
some
more
feeling
when
we
preferre
this
Petition
.
Lastly
,
We
have
the
example
of
Christ
our
Saviour
,
the
holy
Angels
,
and
many
of
the
Saints
of
God
to
incite
and
provoke
us
to
glorifie
God
.
I
seek
not
mine
own
glory
,
but
I
honour
my
Father
.
Holy
,
Holy
,
Ioh
.
8.50
.
&
17.4
.
Isa
.
6.3
.
Psal
.
145.11
.
Rev.
4.11
.
Holy
Lord
of
Hosts
,
the
whole
earth
is
full
of
his
glory
.
My
mouth
shall
speak
the
praise
of
the
Lord
:
and
let
all
flesh
bless
his
holy
Name
forever
and
ever
.
Thou
art
worthy
,
O
Lord
,
to
receive
glory
,
and
honour
,
and
power
:
for
thou
hast
created
all
things
,
and
for
thy
pleasure
they
are
,
and
were
created
.
Who
is
not
awakened
with
this
heavenly
melody
?
Who
is
not
stirred
up
to
sing
and
rejoyce
,
at
the
hearing
of
those
triumphant
Songs
of
praise
?
Q.
What
are
the
special
blessings
for
which
we
are
to
give
thanks
according
to
this
Petition
?
A.
1.
God
is
to
be
magnified
for
his
excellent
Works
of
creation
and
providence
,
whereby
as
he
formed
,
so
he
governs
all
things
in
most
excellent
order
.
The
glory
of
the
Lord
shall
endure
for
ever
:
the
Lord
shall
rejoyce
in
his
workes
.
Psal
.
104.31
,
32
,
33.
Rom
.
11.36
He
looketh
on
the
earth
,
and
it
trembleth
:
he
toucheth
the
hils
,
and
they
smoke
.
I
will
sing
unto
the
Lord
as
long
as
I
live
.
2.
He
is
to
be
praised
,
that
he
hath
manifested
his
glory
in
Christ
Jesus
unto
the
Church
,
and
make
known
unto
them
his
incomprehensible
wisdom
,
mercy
,
compassion
,
love
,
and
long-suffering
.
Blessing
,
glory
,
Phil
.
4.29
,
20.
Rev.
5.12
,
13.
honour
and
power
be
unto
him
that
sitteth
upon
the
Throne
,
and
unto
the
Lamb
for
ever
and
ever
.
3.
We
must
bless
the
Lord
that
he
hath
shewed
his
power
and
goodness
in
the
protection
of
his
Saints
,
and
confusion
of
their
and
his
enemies
.
Fear
God
,
and
give
glory
to
him
,
Ier
.
33.9
.
Apoc
14.7
.
Apoc
.
15.3
,
4.
&
19.2
,
3.
for
the
houre
of
his
Judgment
is
come
.
Great
and
marvellous
are
thy
workes
,
Lord
God
Almighty
,
just
and
true
are
thy
waies
,
thou
King
of
Saints
.
Who
shall
not
fear
thee
,
O
Lord
,
and
glorifie
thy
Name
?
4.
Thanks
and
praise
must
be
returned
unto
God
for
his
gifts
and
graces
freely
vouchsafed
unto
us
:
that
he
hath
enlightned
our
eyes
to
see
and
discern
things
pertaining
to
his
glory
;
that
he
hath
enriched
our
hearts
with
any
measure
of
faith
,
love
,
reverence
,
2
Cor
.
2.14
.
Eph.
5.20
.
1
Tim
.
1.12
,
13
,
14
,
15.
2
Tim
.
4.17
,
18.
hope
,
zeal
;
strengthened
us
to
walk
unblameably
,
given
us
grace
to
reform
our
evil
course
of
life
,
and
called
us
to
the
profession
of
the
truth
,
and
made
us
constant
in
manifold
persecutions
.
Q.
What
conclusions
may
be
drawn
from
this
Petition
?
A.
First
,
Barely
to
use
the
Titles
of
God
is
not
to
pray
,
but
therein
we
must
lift
up
the
heart
to
his
excellency
,
either
to
crave
and
beg
some
blessing
we
stand
in
need
of
,
Psal
.
145.6
,
7
9
,
10
,
11.
Psal
.
71.15
,
22
,
23
,
24.
Psal
.
63.4
,
5.
Nihil
petimus
Deo
intrinsecus
accedere
quod
antea
non
habuerit
:
sed
exterius
aliquid
fieri
quo
ejus
gloria
innotescat
ad
bominum
utilitatem
optamus
.
No●
en
,
regnum
,
obedientia
.
non
sunt
in
illo
intimo
Dei
bono
,
sed
assumuntur
extrinsecus
.
1
Cor
10.31
.
2
Sam
.
12.28
.
Gen.
41.16
.
Dan
.
2.20
,
28.
Psal
.
115.1
.
Ioh
.
13.32
.
or
to
give
thanks
for
some
benefit
received
.
Secondly
,
The
chief
thing
that
we
are
to
desire
,
is
,
that
God
may
more
and
more
be
honoured
.
This
is
more
worthy
then
all
the
creature
besides
.
The
end
is
more
worthy
,
than
that
which
serves
to
the
end
;
as
meat
and
drink
which
serve
to
maintain
the
bodily
life
,
are
not
so
good
as
the
body
.
So
when
all
the
creature
and
all
the
actions
of
us
,
are
to
tend
hither
,
that
God
may
be
glorified
,
it
is
sure
that
Gods
glory
is
farre
more
excellent
;
which
must
make
us
seek
that
he
be
more
and
more
sanctified
of
us
.
It
was
Joabs
praise
,
so
to
order
the
Battell
,
that
his
Lord
and
King
might
have
the
glory
of
the
day
,
and
not
himself
;
Ought
not
all
Gods
subjects
to
respect
their
God
,
more
then
he
did
,
or
could
respect
his
King
?
Excellently
spake
Joseph
,
when
,
that
the
honour
of
interpreting
Dreames
might
not
be
given
unto
him
,
he
saith
,
It
is
not
in
me
,
God
shall
give
Pharaoh
an
answer
of
peace
.
In
like
manner
Daniel
would
not
assume
to
himself
the
power
of
revealing
secrets
,
but
saith
,
There
is
a
God
who
revealeth
secrets
.
These
examples
are
for
our
learning
,
so
that
we
must
alwaies
say
with
the
Psalmist
,
Not
unto
us
,
O
Lord
,
not
unto
us
,
but
unto
thy
Name
give
glory
.
We
see
that
servants
of
honourable
personages
they
are
all
for
their
Lords
honour
;
they
will
runne
into
Books
,
and
out
of
good
Inheritances
sometimes
,
to
maintain
a
kind
of
gallancy
,
which
graces
,
as
they
think
,
the
personage
they
serve
:
shall
not
we
to
our
great
good
honour
our
God
?
If
God
be
glorified
by
us
,
he
also
will
glorifie
us
.
O!
let
us
seek
his
glory
.
Who
will
keep
a
servant
no
way
to
his
credit
?
no
more
will
God
let
us
retain
unto
him
alwaies
,
if
we
be
so
careless
to
him
this
way
.
Set
and
consider
the
dreadfull
Judgments
of
God
upon
them
,
that
in
pride
of
heart
have
trampled
upon
his
glory
.
Did
he
not
honour
himself
upon
Pharaoh
and
his
Land
,
by
his
wonderfull
Plagues
which
he
sent
amongst
them
,
Exo
.
14.4
,
17.
Rom
.
9.22
,
23.
Ezek
.
28.22
.
Isa
.
37.23
,
36.
Dan
.
4.30
,
31.
Dan
.
5.23
.
Lev
.
24
15
,
16.
Second
causes
are
but
the
hands
of
God
filled
for
our
use
,
whereby
he
is
pleased
to
reach
forth
good
things
unto
us
.
Isa
.
42.8
.
&
48.11
.
Psal
.
79.9
.
Psal
.
14.2
.
Rom
.
3.10
,
11.
till
he
made
Pharaoh
himself
and
the
Aegyptians
to
know
that
he
was
the
Lord
?
Did
not
the
Lord
make
Senacherib
an
example
to
all
that
should
reproach
the
holy
One
of
Israel
?
Did
he
not
abase
the
pride
of
Nebuchadnezar
,
whilest
he
vaunted
himself
in
his
glory
and
greatness
?
For
the
like
sinne
was
Belshazar
weighed
in
the
ballance
,
and
found
too
light
.
These
things
are
registred
for
our
warning
,
that
if
we
would
not
perish
with
them
,
we
should
not
sinne
as
they
did
3.
No
glory
or
honour
should
be
given
to
any
thing
in
the
world
,
but
to
the
Name
of
God
,
further
then
they
are
instruments
,
whereby
we
may
arise
to
glorifying
of
it
.
For
God
will
not
give
his
glory
unto
any
,
no
not
to
the
manhood
of
our
Saviour
Christ
.
Fourthly
,
It
is
a
singular
benefit
of
God
to
be
admitted
to
the
sanctifying
of
his
Name
,
and
as
it
were
to
set
the
Crown
upon
his
head
,
and
to
hold
it
there
;
especially
seeing
he
is
able
himself
to
do
it
:
and
when
he
would
use
others
hereunto
,
he
hath
so
many
Legions
of
Angels
to
do
it
;
yea
,
he
can
raise
up
stones
to
that
purpose
.
Ffthly
,
When
we
seek
this
at
God
,
we
confess
it
is
God
that
teacheth
and
enableth
us
to
honour
him
.
Our
Children
have
no
behaviours
more
civil
,
to
our
credit
,
which
we
do
not
train
them
unto
.
None
by
nature
understandeth
,
none
enquireth
after
God
,
nor
yet
care
to
glorifie
him
as
God
.
As
he
is
the
God
that
teacheth
us
to
profit
in
all
points
,
so
in
this
.
The
use
of
it
is
to
teach
us
to
referre
all
unto
God
,
that
we
do
prosperously
this
way
,
who
worketh
it
in
us
,
not
our selves
.
As
also
to
teach
us
on
whom
we
must
hang
with
conscience
of
our
own
wants
,
that
we
may
more
and
more
be
enabled
this
way
.
Sixthly
,
Hence
we
see
what
care
we
must
have
neither
to
dishonour
God
our selves
,
nor
to
partake
with
it
in
others
:
for
so
doing
we
seem
to
mock
God
,
and
deny
in
deed
,
that
which
we
beg
in
words
.
He
that
asketh
his
daily
bread
,
and
is
careless
to
get
,
or
save
any
thing
by
some
lawfull
calling
,
should
deride
and
tempt
the
living
God
.
Seventhly
,
From
hence
we
perceive
,
that
spying
Gods
dishonour
,
we
must
be
grieved
:
Ier
.
9.1
,
2.
Ezek
.
9.4
.
Iob
1.5
.
Psal
.
119.136
.
Psal
.
74.22
,
23.
for
who
can
desire
that
truely
,
but
it
will
grieve
him
to
see
the
contrary
?
Yea
,
we
must
by
ejaculation
of
our
mind
renew
our
requests
(
when
we
see
such
Spectacles
)
that
God
himself
would
provide
for
the
maintaining
the
honour
of
his
own
Name
.
Arise
O
God
,
plead
thine
own
cause
:
remember
how
the
foolish
man
reproacheth
thee
daily
.
Forget
not
the
voice
of
thine
enemies
,
the
tumult
of
those
that
rise
up
against
thee
,
increaseth
continually
.
Eighthly
,
Holiness
is
the
highest
Title
of
honour
and
glory
that
can
belong
to
any
person
,
yea
,
to
the
most
high
God
.
As
any
person
or
thing
is
more
holy
:
so
is
it
more
honourable
.
It
was
the
honour
of
Jerusalem
to
be
an
holy
City
.
It
is
the
glory
of
the
third
Heaven
,
to
be
the
high
and
holy
place
.
As
men
were
more
holy
:
Psal
.
16.2
.
so
did
David
count
them
more
excellent
.
When
Christ
Jesus
will
present
his
Church
unto
God
a
glorious
Church
,
he
will
sanctifie
it
,
and
present
it
holy
and
without
blemish
.
Eph.
5.26
,
27.
Mary
magnifyeth
the
Lord
in
her
song
,
thus
;
Luk
.
1.49
.
Rev.
4.8
.
Rev.
15.4
.
Isa
.
6.3
.
Non
est
omnino
idem
sanctificari
quod
glorificari
sed
glorificari
veluti
species
comprehenditur
in
sanctificati
,
aut
ex
eo
sequitur
,
sicut
causa
ex
effectu
.
Jans
.
har
.
41.
cap
.
Lev
.
11.44
.
1
Pet
.
1.14
,
15.
He
that
is
mighty
hath
done
great
things
for
me
,
and
holy
is
his
Name
.
The
four
living
creatures
say
,
Holy
,
Holy
,
Holy
,
Lord
God
Almighty
.
The
Saints
sing
,
Who
shall
not
fear
thee
,
O
Lord
,
and
glorifie
thy
Name
?
for
thou
only
art
holy
.
When
the
Seraphims
would
gie
God
the
greatest
honour
and
glory
,
they
cry
,
Holy
,
Holy
,
Holy
,
is
the
Lord
of
Hosts
.
Holiness
in
God
is
the
rectitude
and
perfection
,
and
so
the
glory
of
his
power
,
mercy
,
justice
,
and
all
other
his
attributes
:
which
are
all
most
holy
,
and
so
most
glorious
.
And
as
for
other
things
,
the
more
they
partake
of
holiness
,
the
more
like
they
are
unto
God
,
and
therefore
the
more
excellent
.
CHAP.
V.
Of
the
Second
Petition
,
what
the
word
Kingdom
doth
signifie
,
and
in
what
sense
it
is
to
be
taken
in
this
Petition
,
concerning
the
King
,
the
Subjects
,
the
Lawes
,
and
the
Degrees
of
this
Kingdom
;
Why
we
are
to
pray
for
the
coming
of
Gods
Kingdom
;
The
ground
of
this
Petition
,
with
the
particular
things
that
we
therein
desire
.
Question
.
WHat
is
the
second
Petition
?
A.
Thy
Kingdom
come
.
Q.
What
doth
this
word
Kingdom
signifie
?
A.
Kingdom
in
the
largest
sense
signifieth
the
government
and
rule
of
a
people
under
one
Head
or
Governour
.
Urfin
.
Catech
.
q
.
123.
explic
.
Regnum
est
talis
politiae
forma
,
in
quasunma
potestas
.
Psal
.
29.10
.
Isa
.
6.5
.
Psal
95.3
.
Omne
sub
regno
graviore
regnum
est
.
Sen.
Thyest
.
act
.
3.
But
in
this
Petition
it
is
limited
by
particular
reference
to
God
,
saying
,
Thy
Kingdom
,
which
importeth
that
administration
of
government
,
which
God
doth
exercise
in
ordering
all
things
,
so
as
may
set
forth
his
sovereignty
.
Q.
How
many
waies
is
the
Kingdom
of
God
taken
in
Scripture
?
A.
Two
waies
.
First
,
For
that
administration
whereby
he
governeth
all
creatures
,
even
the
Devils
themselves
;
which
is
called
his
universall
Kingdom
,
or
the
Kingdom
of
power
and
providence
.
Secondly
,
For
such
an
order
or
estate
,
wherein
God
hath
all
supremacy
,
and
men
acknowledg
themselves
liege-men
to
his
Majesty
,
to
their
great
benefit
temporall
and
eternall
.
God
governeth
his
Kingdom
by
his
Vice-roy
Christ
Jesus
,
Psal
.
110.1
,
2.
Psal
.
103.
●9
.
&
45.13
.
&
97.1
.
Apoc
.
11.15
.
1
Cor
.
15.25
.
Psal
.
110.2
.
Rom
.
14.17
.
1
Cor
.
6.9
.
1
Cor
.
4.20
.
Phil
.
2.9
,
10.
Heb
.
2.8
.
Eph.
1.21
.
Heb
.
1.6
.
Col.
1.18
.
Eph.
1.23
.
Psal
.
2.6
.
Hos
.
3.5
.
whom
he
hath
ordained
Lord
of
all
things
in
Heaven
and
earth
,
and
peculiarly
King
and
Head
of
his
Church
and
chosen
people
.
Q
In
what
sense
is
the
word
Kingdom
taken
in
this
Petition
?
A.
The
Kingdom
of
power
is
not
here
meant
under
which
the
Devils
themselves
live
,
for
that
goeth
through
all
things
most
powerfully
,
nor
can
any
creature
exempt
himself
from
it
:
Mat
.
4.23
.
&
9.35
.
Dan
.
2.44
.
Psal
.
22.28
.
Exo
.
19.6
.
Job
1●
.
30
.
Col.
4.11
.
Rom
.
14.17
.
1
Thes
.
2.12
.
Luk
.
17.21
.
Col.
1.13
.
Mat
.
3.2
.
&
11.11
.
Heb
.
2.5
.
Mat
.
18.20
.
1
Tim
.
2.8
.
But
that
Government
in
which
God
most
gratiously
ruleth
,
and
we
willingly
obey
,
to
our
everlasting
happiness
:
which
is
called
the
Kingdom
of
God
,
the
Kingdom
of
his
dear
Sonne
,
the
Kingdom
of
Heaven
,
and
the
world
to
come
;
and
by
Divines
,
the
speciall
Kingdom
.
This
Kingdom
is
confined
to
no
certain
place
:
out
of
this
Kingdom
we
cannot
go
,
if
we
abide
in
Christ
.
The
Kingdom
of
Heaven
,
is
the
Kingdom
of
Christ
,
Dan
.
2.44
:
Or
,
the
state
of
the
Christian
Church
opposed
to
the
Jewish
;
Called
heavenly
in
respect
of
the
1.
King
.
2.
The
Seate
.
3.
The
Subjects
.
4.
Government
.
And
5.
Conversation
.
Q.
How
many
things
are
to
be
considered
in
this
Kingdom
?
Luk
.
19.12
,
15.
A.
Four
things
.
1.
The
King
.
2.
The
Subjects
.
3.
The
Laws
whereby
the
Kingdom
is
governed
.
4.
The
Degrees
of
it
.
Q.
Who
is
the
King
?
Zach
.
2.9
.
Joh
.
17.2
.
Mat
.
28.19
,
20.
Joh
.
18.36
.
Psal
.
2.6
.
Hos
.
3.5
.
A.
In
this
Kingdom
Christ
is
the
King
:
it
is
he
to
whom
the
Father
hath
given
all
authority
in
Heaven
and
earth
.
Q.
Who
are
the
Subjects
?
Psal
.
22.23
.
1
Pet
.
2.9
.
Eph.
5.23
.
Eph.
1.10
.
&
3.15
.
Col.
1
20.
Rev.
15
3.
Rom
.
8.30
.
Act.
4.12
.
Job
22
22.
Psal
.
4●
.
10
.
Mar.
1.14
.
Rom
3
27.
Isa
.
53.1
.
Mat
.
13.24
.
Mat
.
13.19
.
Mar.
1.13
.
Isa
.
11.4
.
Isa
.
53.1
.
Urfin
.
Catechis
.
q
123.
expl
.
A.
In
this
Kingdom
all
are
not
Subjects
,
but
such
as
are
willing
to
give
free
and
frank
obedience
to
Gods
Word
.
Every
particular
man
is
not
a
member
of
this
Government
:
but
only
that
company
of
mankinde
in
Heaven
or
earth
,
which
is
called
from
the
world
to
the
participation
of
eternall
life
through
Christ
.
Q.
What
are
the
Laws
of
this
Kingdom
?
A.
The
Gospel
is
both
the
meanes
whereby
men
are
gathered
to
this
Kingdom
through
the
powerfull
operation
of
the
Spirit
,
and
the
Law
by
which
it
is
governed
.
As
a
King
by
his
Laws
brings
his
people
into
order
,
and
keeps
them
in
subjection
:
so
Christ
by
his
Word
,
and
the
preaching
of
it
,
as
it
were
by
a
mighty
arm
,
draws
his
elect
into
his
Kingdom
,
and
fashions
them
to
all
holy
obedience
.
Therefore
it
is
called
the
Kingdom
of
Heaven
,
the
Gospel
of
the
Kingdom
,
the
rod
of
his
mouth
,
the
arm
of
God
.
Q.
What
are
the
Degrees
of
this
Kingdom
?
A.
This
Kingdom
is
but
one
in
substance
but
divers
in
Degrees
.
For
Christ
the
King
now
reigneth
,
but
not
without
enemies
,
without
warre
:
but
at
the
day
of
judgment
,
having
abolished
sinne
and
death
,
and
trampled
all
his
enemies
under
feet
,
he
shall
reign
peaceably
for
evermore
.
In
this
life
he
governs
his
Church
by
his
Spirit
and
Word
,
Officers
and
Ordinances
:
but
in
the
life
to
come
,
1
Cor
.
15.28
.
God
shall
be
all
in
all
.
And
as
for
the
Subjects
of
this
Kingdom
,
some
are
militant
here
on
earth
,
others
are
glorified
in
Heaven
with
Christ
their
Head
,
though
in
soul
only
;
and
at
the
day
of
Judgment
both
the
one
and
other
shall
be
glorified
in
soul
and
body
.
Of
this
Kingdom
then
there
be
three
Degrees
.
1.
The
Kingdom
of
grace
,
in
which
Christ
doth
govern
his
Church
militant
in
this
life
by
his
Spirit
,
Rom
.
14.17
.
Col.
4.11
.
Mat
.
4.23
.
&
9.35
.
Luk
.
19.12
,
15.
Rom
.
8.30
.
Rom
.
14.17
.
Joh
.
14.27
.
Psal
.
45.11
,
12
,
13
,
14.
Psal
.
65.4
.
Word
and
Ordinances
,
daily
warring
against
his
and
their
enemies
,
This
is
an
entrance
and
preparation
to
the
Kingdom
of
Glory
.
Great
are
the
Priviledges
of
the
Saints
under
this
Government
of
Jesus
Christ
;
they
are
qualified
with
eternall
graces
;
they
are
comforted
with
the
daily
refreshings
that
flow
from
the
sense
of
Gods
favour
;
they
are
confirmed
in
the
assured
peace
with
Angels
and
good
men
;
they
are
estated
into
an
everlasting
Inheritance
;
they
daily
reape
the
benefits
of
Christs
Intercession
;
they
often
sup
with
Christ
,
and
are
feasted
by
the
great
King
;
they
live
alwaies
in
the
Kings
Court
,
in
as
much
as
they
are
alwaies
in
Gods
special
presence
;
they
partake
of
the
Priviledges
,
Prayers
,
and
Blessings
of
all
the
righteous
;
and
they
have
the
Spirit
of
God
in
them
,
to
unite
them
to
God
and
Christ
,
to
lead
them
in
the
pathes
of
holy
life
,
to
comfort
them
in
all
distresses
,
to
warn
them
if
they
go
out
either
on
the
right
hand
or
on
the
left
,
and
to
help
them
in
their
Prayers
,
making
request
for
them
.
The
second
is
the
Kingdom
of
Glory
begun
or
inchoate
,
Joh
.
12.2
.
&
●4
.
3
.
&
17.26
.
in
which
Christ
reigneth
in
the
world
to
come
with
the
spirits
of
just
men
in
glory
,
being
perfectly
freed
from
sinne
,
and
admitted
to
the
clear
,
immediate
Vision
and
fruition
of
God
their
bodies
abiding
as
yet
in
the
grave
,
expecting
full
redemption
and
deliverance
.
The
third
,
The
Kingdom
of
glory
consummate
,
1
Cor
.
13.10
Eph.
5.5
.
Mat
.
26.29
.
Mar.
9
47.
●
&
10.14
.
Cor
.
13.10
.
1
Cor
.
15.28
.
Mat
.
25.34
.
Luk
.
12.32
.
Jam
.
2.5
.
Luk
.
1.33
.
Heb
.
12.28
.
when
sinne
and
death
being
utterly
abolished
,
the
Elect
being
perfectly
separated
from
the
reprobate
,
and
all
the
enemies
of
God
and
his
Saints
being
wholly
subdued
,
the
Lord
only
doth
rule
with
his
Saints
in
most
perfect
glory
.
This
is
the
consummation
and
perfection
of
the
former
Degrees
of
this
Kingdom
,
and
shall
never
have
end
.
In
the
Kingdom
of
grace
we
slip
and
fall
often
:
but
when
the
light
of
the
Kingdom
of
glory
,
which
is
perfect
,
shall
shine
upon
us
,
we
shall
stand
firm
and
stable
,
all
infirmity
shall
be
done
away
.
Q.
What
is
it
to
come
?
A.
Come
,
properly
is
an
action
of
such
creatures
which
have
the
power
of
moving
,
whereby
they
being
absent
or
farre
off
,
do
approach
near
,
and
become
present
:
whence
the
metaphor
here
is
taken
,
but
with
much
enlargement
of
the
sense
.
Here
it
signifieth
five
things
:
First
,
The
coming
and
being
of
that
which
yet
is
not
come
.
Secondly
,
Luk
.
13.35
.
&
19.38
.
Apoc
.
12.10
.
Christs
Kingdom
is
said
to
come
.
First
,
In
regard
of
means
,
Mat
.
12.26
.
&
13.19
.
Mar.
1.15
.
Secondly
,
In
regard
of
efficacy
,
Rom
.
6
●7
Thirdly
,
In
regard
of
perfection
,
and
by
increase
of
grace
,
Mat
.
13.8
.
translation
into
Heaven
,
Luk
.
23.42
.
and
full
redemption
,
Mat
25.34
.
Apoc
.
22.20
.
Mar.
9.1.2
.
The
continuance
of
so
much
of
the
Kingdom
as
is
already
come
.
Thirdly
,
Growth
towards
perfection
of
those
things
which
are
come
in
truth
,
but
not
in
perfection
of
Degrees
.
Fourthly
,
The
consummation
and
perfect
coming
of
all
things
that
belong
to
the
glory
of
Gods
Kingdom
.
The
last
is
,
When
things
concerning
this
Kingdom
are
come
in
their
being
,
that
they
be
revealed
and
come
to
our
knowledg
,
for
without
this
coming
also
we
cannot
glorifie
God
,
in
hallowing
his
Name
.
Therefore
it
is
,
that
every
speciall
manifestation
of
Christs
glory
when
it
appeares
to
men
,
may
be
called
a
coming
of
his
Kingdom
.
Thus
Christs
revealing
some
glimpse
of
his
glory
,
is
called
the
coming
of
the
Kingdom
of
God
with
power
.
Q.
What
great
need
is
there
that
we
should
pray
for
the
coming
of
Gods
Kingdom
?
A.
We
had
need
to
pray
that
the
Kingdom
of
God
may
come
,
2
Cor
.
4.4
.
Luk
.
11.18
.
Mat
.
12.24
,
25
Eph.
2.2
,
3.
Eph
4.18
.
Col.
1.13
.
2
Cor
.
6.14
,
15
,
19.
Psal
.
2.9
.
because
Satan
hath
his
Kingdom
upon
earth
,
all
men
by
nature
being
his
bond-slaves
,
living
in
ignorance
,
errour
,
impiety
,
and
disobedience
:
which
opposeth
strongly
against
the
Kingdom
of
Christ
.
All
men
in
words
and
shew
detest
the
very
Name
of
the
Devil
,
but
when
they
do
his
will
,
live
under
his
Laws
,
delight
in
his
works
of
darkness
,
subject
themselves
to
the
Pope
and
other
his
instruments
,
they
are
found
indeed
to
love
him
as
their
Father
,
and
honour
him
as
their
Prince
,
whom
in
words
they
would
seem
to
abhorre
.
As
men
may
approach
unto
God
with
their
lips
,
Mat
.
15.8
.
when
their
hearts
are
farre
from
him
:
so
may
they
in
their
lips
be
farre
from
Satan
,
when
in
their
hearts
they
are
near
him
.
Q.
What
desire
we
of
God
in
this
Petition
?
A.
We
pray
that
God
would
that
the
honour
of
his
Name
may
be
amplified
,
make
his
Government
spread
in
the
hearts
of
men
,
that
the
number
of
his
Subjects
may
be
increased
,
and
subjection
augmented
in
all
who
are
brought
under
him
,
till
they
be
perfected
in
the
Kingdom
of
glory
.
In
a
word
,
we
pray
,
That
Christ
would
convert
and
bring
home
his
chosen
as
yet
living
under
the
tyranny
of
Satan
,
rule
in
the
hearts
of
them
that
are
already
called
,
and
perfect
the
salvation
of
his
people
,
and
the
glory
of
his
Kingdom
in
Heaven
hereafter
.
Q.
What
is
the
ground
of
this
Petition
?
Psal
.
68.34
.
Psal
.
2.6
.
Mat
.
28.19
.
Psal
.
110.2
.
Eph.
1.10
.
Psal
.
66.3
.
&
67.4
.
A.
That
Christ
is
the
universall
,
most
powerfull
sovereign
Lord
of
all
things
in
Heaven
and
earth
,
the
King
,
Head
,
and
Saviour
of
his
people
that
he
hath
redeemed
,
and
will
bring
home
unto
his
Kingdom
,
whose
government
is
opposed
by
Satan
,
the
flesh
,
the
world
,
not
yet
perfected
by
the
absolute
peace
and
glory
of
his
Subjects
.
Q.
What
do
we
herein
acknowledge
?
A.
We
acknowledge
,
that
by
our
first
creation
we
were
under
the
Kingdom
of
Gods
bounty
and
kindness
,
2
Tim
.
2.26
.
Col.
1.13
.
1
Tim
.
1.13
.
and
grieve
that
by
sinne
we
fell
from
it
,
and
so
came
under
the
tyranny
of
Satan
,
and
the
revenging
justice
of
God
.
Q.
What
are
the
particular
things
that
we
desire
?
A.
The
things
that
we
ask
,
are
,
First
,
That
God
would
cast
down
the
Kingdom
of
Satan
,
Rom
.
5.17
,
21.
Col.
1.13
.
Act.
26.18
.
2
Tim
.
2.26
.
Psal
.
21.13
,
14.
Luk
.
10.18
.
Psal
.
110
2.
Rom
.
16.20
.
Psal
.
67.2
.
Cant
.
8.8
.
Luk
.
17.21
.
Isa
.
54.2
,
3.
&
60.3
,
4.
Gen
9.27
.
Joh
.
10.16
.
Mat
.
8.11
.
Isa
.
60.1
,
2
,
&c.
Rom
.
11.25
,
26.
Psal
.
2
8.
Col.
4.3
.
Eph.
6.19
,
20.
Mat
9.37
,
38.
Eph.
4.11
.
Mar.
1.14
.
Mat
4.
●3
.
Isa
.
11.4
,
10.
1
Thes
.
2
13.
Psal
.
110.2
.
2
Cor
.
10.4
,
5.
1
Thes
.
1.5
.
Eph.
1.17
,
18.
Act.
26.
●8
.
Jer
.
3
15.
&
23.
●
.
1
Cor
.
11.23
.
1
Cor
.
5.3
,
4.5
.
Heb
.
3.2
,
3
,
4
,
5
,
6.
Act.
2.44
,
46.
&
4.32
.
Psal
51
.
1●
,
●9
.
&
53
6.
Isa
.
62.7
.
●sal
.
3.8
.
&
67.1
,
2.
&
26.8
.
1
Cor
.
2.4
,
5.
Gal
.
2.5
.
2
Cor
.
2.17
.
&
11.3
.
Deut
.
33.11
.
Col.
4.3
,
4.
1
Thes
.
3.1
,
2.
1
Thes
.
2.4
.
Col.
2.5
.
1
Cor
.
5.4
,
5.
2
Cor
.
2.10
,
11.
Act
13.
Mat
.
1●
.
●9
.
and
all
the
props
and
pillars
of
it
,
where
yet
it
is
unshaken
.
In
this
God
is
glorious
as
a
lawfull
King
in
subjugating
usurping
Tyrants
.
I
beheld
Satan
as
lightning
fall
from
Heaven
.
Rule
thou
in
the
middest
of
thine
enemies
.
The
God
of
peace
shall
tread
Satan
under
your
feet
shortly
.
Secondly
,
That
God
would
plant
both
outwardly
and
inwardly
the
externall
face
,
and
inward
substance
of
his
Kingdom
where
yet
it
is
not
.
Other
sheepe
I
have
which
are
not
of
this
Fold
,
them
also
must
I
bring
,
and
they
shall
hear
my
voice
.
Ask
of
me
,
and
I
will
give
thee
the
Heathen
for
thine
Inheritance
.
And
to
this
end
we
pray
,
that
God
would
send
forth
his
word
into
those
people
that
as
yet
sit
in
darkness
and
the
shadow
of
death
;
that
he
would
powerfully
accompany
it
by
his
Spirit
,
to
bring
his
chosen
from
the
power
of
Satan
unto
God
;
that
he
would
give
them
Pastors
according
to
his
own
heart
,
to
feed
them
with
knowledg
and
understanding
;
that
he
would
erect
his
own
Ordinances
,
and
establish
an
holy
order
amongst
them
,
and
link
them
together
in
mutuall
love
and
holy
profession
of
the
faith
.
Thirdly
,
For
the
Churches
already
planted
we
pray
,
that
God
would
supply
unto
them
what
is
wanting
,
and
mercifully
continue
and
encrease
what
good
they
enjoy
;
that
he
would
preserve
purity
of
Doctrine
,
that
the
Word
may
be
preached
purely
,
freely
,
with
power
and
authority
;
that
the
Sacraments
may
be
administred
purely
according
to
the
institution
of
Christ
,
that
the
House
of
God
may
be
governed
according
to
the
heavenly
policy
of
that
Kingdom
,
that
comely
order
may
be
observed
amongst
the
Saints
,
each
man
with
all
diligence
,
patience
,
meekness
and
zeal
,
doing
the
duties
of
his
place
;
that
the
censures
of
the
Church
may
be
rightly
executed
;
that
the
good
may
be
encouraged
,
the
evil
may
be
shamed
,
and
so
brought
to
amendment
,
or
else
cut
off
from
the
communion
,
and
that
to
the
working
of
true
awefull
credit
to
the
Church
,
Joh
.
14.23
.
Rom
.
14.17
.
1
●et
.
5.10
.
Eph.
1.17
,
18.
1
Cor
.
1.10
.
Joh
.
17.11
.
Act.
2.46
,
47.
Eph.
4.3
.
Psal
.
122.6
.
Act
4.32
.
Phil
.
2.1
,
2
,
3.
&
1.27
.
Act.
9.30
,
31.
Gal
2.9
.
Deut
.
6.7
.
Rom
.
16.3
,
9.
Philem
.
24.
Col.
4.11
.
Isa
.
49.23
.
Eccl.
10.16
,
17.
1
Tim
.
2.2
.
Dan
.
6.26
.
2
Chro
.
19
,
5
▪
Isa
.
60.3
.
Tit
.
1.6
,
7.
1
Tim
.
3.2
,
3.
2
King
.
6.1
.
2
King
.
2
3
,
15.
Psal
.
122.6
.
Isa
.
59
21.
Isa
.
62.7
.
and
advancement
of
the
Kingdom
of
Christ
Jesus
.
We
pray
also
,
that
the
graces
of
the
Spirit
,
with
the
fruite
thereof
,
may
plentifully
grow
and
encrease
,
and
that
God
would
bless
his
people
with
inward
and
outward
peace
and
prosperity
,
that
being
freed
from
jarres
,
contentions
,
and
externall
persecutions
,
that
they
may
walk
in
the
comfort
of
the
Holy
Ghost
,
and
mutually
edifie
each
other
in
their
most
holy
faith
.
And
to
this
end
we
pray
,
that
God
would
bless
his
Church
with
Christian
religious
Magistrates
,
which
may
be
as
nursing-Fathers
,
and
nursing-Mothers
to
his
Israel
,
which
may
so
govern
,
that
their
Subjects
may
live
in
all
godliness
and
honesty
,
which
may
rule
for
the
praise
of
them
that
do
well
,
and
for
the
terrour
of
them
that
do
evil
:
which
may
advance
and
defend
the
only
one
true
Religion
among
their
Subjects
.
Again
,
we
ask
that
God
would
furnish
his
Church
with
Ecclesiasticall
Officers
,
who
might
both
govern
and
assist
according
to
his
will
;
men
furnished
with
wisedom
and
grace
to
discharge
their
duties
,
such
as
be
of
unblameable
conversation
,
ensamples
to
their
Flocks
in
good
works
,
whose
hearts
are
set
for
the
building
of
Gods
Kingdom
.
We
pray
also
for
Schooles
of
Learning
and
Piety
:
for
they
are
the
ordinary
means
to
maintain
the
Ministry
,
and
so
the
Church
of
God
.
A
man
that
hath
divers
Orchards
,
will
also
have
a
Seminary
full
of
young
Plants
to
maintain
it
.
Schooles
,
they
are
as
Seminaries
to
Gods
Church
,
without
which
the
Church
falls
to
decay
:
because
they
serve
to
make
supply
of
Ministers
.
And
because
Paul
may
plant
and
Apollos
water
,
and
all
in
vain
,
unless
God
give
the
increase
;
therefore
we
pray
,
that
the
holy
Spirit
would
work
effectually
by
his
outward
Ordinances
,
for
the
building
forward
of
them
that
be
already
called
,
and
the
effectually
calling
of
them
that
be
members
of
the
Church
by
outward
profession
only
.
As
in
the
time
of
the
Law
,
not
the
Ark
alone
,
nor
the
Mercy
Seate
covered
with
Cherubims
,
but
the
answers
from
the
Ark
given
immediately
by
God
,
were
the
undoubted
evidences
of
his
most
glorious
presence
amongst
them
:
So
not
the
externall
sound
of
the
Gospel
,
nor
the
bare
ministry
of
the
Word
,
but
the
powerfull
work
of
the
Spirit
in
every
man
soul
and
conscience
,
is
the
most
evident
demonstration
of
the
same
glorious
presence
in
the
daies
of
the
Gospel
.
The
mighty
and
wonderfull
works
of
the
Holy
Ghost
,
pricking
some
at
the
heart
,
Act.
2
37.
&
9.4
,
5.
Joh
.
1.12
,
13.
Act.
16.14
.
&
2
16
,
17.
1
Cor
.
14.24.25
.
Isa
.
11.6
.
Psal
.
122.3
.
Phil
.
2.2
.
Jer
.
32.39
,
40.
Rom
.
15.31
.
1
Thes
.
4.9
,
12.
Act.
4.29
.
Eph.
6.19
.
Rev.
2.10
.
2
Thes
.
1.4
.
2
Thes
.
3.2
.
Rom
.
15.31
.
Phil
.
1
12
,
13.14
.
Rev.
6.10
.
2
Thes
.
2.17
.
Luk
.
22.31
,
32.
1
Cor
.
12.8
,
9.
Psal
.
51.12
.
Cant
.
1.2
.
Psal
.
119.17
.
Psal
.
38.21
.
Joh
.
17.15
.
Jam
.
5.15
,
16.
Isa
.
61.1
,
2.
2
Thes
.
2.77
.
Psal
.
5.8
.
Gal
.
5.24
.
casting
down
others
at
the
sight
of
their
vileness
,
converting
,
quickning
,
comforting
,
discovering
the
thoughts
,
inflaming
with
burning
zeal
,
assuring
the
heart
of
the
truth
received
:
this
is
an
infallable
witness
of
the
most
gracious
presence
of
Christ
amongst
us
.
And
for
the
members
of
the
Church
we
pray
,
that
they
may
live
together
in
love
,
being
of
one
mind
and
one
judgment
,
yeelding
free
and
willing
subjection
to
the
sovereignty
of
Christ
Jesus
,
accepting
the
service
and
labour
of
his
faithfull
Messengers
,
and
walking
in
holiness
without
offence
.
Fourthly
,
For
the
Church
in
persecution
we
ask
,
that
the
Ministers
of
the
Gospel
may
be
inabled
to
preach
,
and
others
to
profess
the
truth
with
all
courage
and
boldness
,
as
they
ought
to
do
;
that
they
may
be
faithfull
unto
death
,
not
fearing
what
the
adversary
can
do
unto
them
,
that
they
may
be
delivered
from
unreasonable
men
,
or
protected
against
them
;
that
the
rage
of
the
enemies
and
constancy
of
the
Saints
may
turn
to
the
encrease
of
the
Church
:
and
that
in
due
time
,
he
would
put
an
end
to
the
misery
and
tribulations
of
his
Saints
.
Fifthly
,
For
the
Elect
of
God
already
converted
we
pray
,
that
God
would
strengthen
the
weak
,
comfort
the
afflicted
,
recall
the
wandering
,
uphold
them
that
stand
,
and
lead
them
forward
by
his
blessed
Spirit
into
all
truth
and
holiness
.
Sixthly
,
For
our selves
converted
and
all
others
,
we
ask
,
that
God
would
root
out
the
relicks
of
darkness
in
us
,
which
are
as
yet
not
subdued
to
grace
;
that
he
would
preserve
us
to
abide
in
his
Kingdom
,
Cant
.
1.2
,
3.
Eph.
3.16
,
17.
Isa
.
44.3
,
4.
2
Thes
.
2.17
.
Isa
.
11.14
,
15
,
16.
Psal
.
42.1
,
2.
Mat
.
8.11
.
Eph.
2.19
.
Psal
.
63.1
,
2.
&
84.1
,
2.
Col.
1.12
.
2
Thes
.
1.5
.
2
Tim
.
4.18
.
2
Pet
.
3.12
.
Luk
.
12.39
,
40.
2
Pet
.
1.11
.
Rev.
22.20
.
Col.
3.4
.
1
Joh
.
3.2
.
Dan
.
2.44
.
Psal
.
2.9
.
Apoc
.
2.27
.
&
12.5
.
&
19.15
.
Psal
.
69.24
.
and
continually
increase
and
quicken
in
us
all
those
heavenly
vertues
that
he
hath
begun
of
his
mercy
;
That
he
would
subdue
all
the
enmities
and
impediments
,
which
Satan
raiseth
to
hinder
us
in
this
way
;
That
he
would
give
all
meanes
serving
to
this
end
;
as
that
we
may
live
under
his
Ordinances
in
his
Church
,
enjoying
the
fellowship
and
society
of
the
Saints
.
Seventhly
,
Concerning
the
Kingdom
of
Glory
we
pray
,
that
we
may
be
made
meet
to
be
partakers
of
the
Inheritance
of
the
Saints
in
light
,
be
accounted
worthy
the
Kingdom
of
God
,
and
be
preserved
unto
his
heavenly
Kingdom
;
that
we
may
love
,
desire
,
and
hast
unto
the
coming
of
that
Kingdom
of
Glory
;
that
we
may
be
prepared
for
the
coming
of
that
Kingdom
;
that
Christ
would
bring
us
to
his
Kingdom
of
Glory
:
and
that
he
would
come
to
judgment
,
to
magnifie
himself
in
his
just
vengeance
upon
the
wicked
,
and
to
glorifie
his
Name
in
the
perfect
salvation
of
his
people
,
when
death
and
sinne
shall
utterly
be
abolished
,
and
all
the
enemies
of
Christ
and
his
Saints
be
put
under
feet
and
subdued
wholly
.
Lastly
,
For
such
as
are
uncalled
,
not
belonging
to
Gods
mercy
,
we
pray
,
That
in
this
life
Gods
power
may
bring
them
on
their
knees
,
and
that
they
may
be
crushed
with
a
rod
of
iron
.
CHAP.
VI
.
The
Evils
that
we
are
to
pray
against
,
the
wants
that
are
to
be
bewailed
,
the
special
Blessings
for
which
we
are
to
give
thanks
,
with
sundry
usefull
Conclusions
,
that
are
to
be
drawn
from
this
Petition
.
Question
:
WHat
are
the
Evils
that
we
pray
against
?
A.
1.
The
tyranny
of
Satan
,
dominion
of
sinne
,
overspreading
of
false
religions
,
Rom
.
7.14.24
.
Eph.
4.17
,
18.
Rom
.
6.12
.
&
16.20
.
Psal
.
79.6
.
Jer
.
10.25
.
Act.
4.25
.
&
12.21
.
Lev
.
10
3.
2
Cor
.
2.17
.
Col.
2.20
,
23.
Mat
,
15.9
.
&
16
6.
Phil
.
3.2
.
Joh
.
9.22
.
Joh
.
3.10
.
Mat
.
12
,
25.
1
Cor
.
2.3
.
Jam
.
4.3
.
Judg
.
21.25
.
&
10.1
.
Act.
18.17
.
Exo
.
2.23
.
Prov.
29.2
.
Act.
4.17
,
18.
&
12.1
,
6.
Dan
.
3.4
,
5.
and
cruelty
of
Antichrist
.
Let
not
sinne
reign
in
your
mortall
bodies
.
Poure
out
thy
wrath
upon
the
Heathen
that
have
not
known
thee
,
and
upon
the
Kingdoms
that
are
not
called
after
thy
Name
.
2.
The
corruption
and
mixture
of
heavenly
Doctrine
,
and
pollution
of
Divine
Ordinances
with
vain
devices
,
carnall
rites
,
and
unprofitable
traditions
.
We
are
not
as
many
which
corrupt
the
Word
of
God
.
Ye
worship
me
in
vain
,
teaching
for
Doctrines
the
traditions
of
men
.
3.
The
abuse
of
Church-censures
,
when
they
be
committed
into
the
hands
of
unworthy
,
unmeet
,
unlawfull
Officers
,
or
preverted
for
the
maintenance
of
errour
,
and
disgrace
and
molestation
of
the
best
members
of
the
Church
;
as
did
the
Pharisees
,
who
made
and
executed
this
ungodly
Canon
,
That
if
any
did
confess
that
Jesus
was
the
Christ
,
he
should
be
thrust
out
of
the
Synagogue
:
Or
,
as
Diotrephes
,
who
cast
men
out
of
the
Church
;
for
receiving
the
Brethren
.
4.
We
pray
against
disorders
,
scandals
,
jarres
and
contentions
in
the
Church
of
God
.
Whereas
there
is
among
you
envying
,
and
strife
,
and
divisions
,
are
ye
not
carnall
,
and
walk
as
men
?
5.
We
pray
against
Anarchy
,
when
none
reign
,
but
every
man
liveth
as
he
lusteth
.
Also
against
evil
government
,
when
Magistrates
maintain
false
religion
or
irrelegion
,
or
tolerate
them
to
the
corrupting
of
the
true
,
or
persecute
the
Gospel
of
Jesus
Christ
.
6.
We
pray
against
having
no
ministry
and
government
in
the
Church
;
also
against
a
false
ministry
;
as
that
of
Pope
,
Cardinals
,
Priests
,
Jesuits
,
and
such
as
Christ
never
instituted
:
also
against
ignorant
,
idle
,
negligent
,
scandalous
,
proud
,
covetous
Ministers
and
Officers
,
Hos
.
4.6
.
Cant
.
5.7
.
Mat
.
23.13
.
Isa
.
29.11
.
Isa
.
28.7
,
8
,
11.
Isa
.
56.10
.
Ezek
.
34.3
,
4.
2
Cor
.
3.6
.
2
Tim
.
2.15
.
1
Cor
.
14.2
,
3.
Jer
.
23.16
.
Ezek
.
13.3
,
4.
1
Tim
5.2
.
Eph.
4.
●0
.
Act.
7.51
.
1
Thes
.
5.19
.
Isa
.
11.15
,
16.
G●l
.
1.7
.
1
Thes
.
2.16
,
19.
2
Thes
.
3.2
,
3.
Gal
.
5.12
.
Psal
.
51.11
.
Jer
.
7.15
.
&
52.3
.
1
Sam
.
26.19
.
Psal
.
119.136
.
Mar.
3.5
.
Luk
.
19.41
.
Psal
.
101.3
.
Psal
.
119.8
.
who
either
cannot
or
will
not
teach
or
govern
according
to
their
place
;
teach
idly
,
rule
remissly
;
teach
corruptly
,
flatteringly
,
vainly
,
erroneously
,
without
authority
;
rule
with
tyranny
,
inequally
,
not
according
to
truth
and
honesty
.
7.
We
pray
that
the
Spirit
of
God
be
not
grieved
,
resisted
,
or
withdrawn
,
Ye
stiffe-necked
and
uncircumcised
in
heart
,
and
ears
,
ye
do
alwaies
resist
the
Holy
Ghost
:
as
your
Fathers
did
,
so
do
ye
.
Quench
not
the
spirit
.
8.
We
pray
against
all
lets
and
impediments
whatsoever
do
hinder
the
gathering
or
progress
of
Christs
Kingdom
,
the
means
of
grace
,
and
free
passage
of
the
Gospel
.
We
would
have
come
unto
you
(
even
I
Paul
)
once
and
again
:
but
Satan
hindered
us
.
I
would
they
were
cut
off
which
trouble
you
.
9.
We
pray
that
we
may
not
be
cast
out
of
Gods
presence
,
nor
deprived
of
his
holy
Ordinances
.
Cast
me
not
from
thy
presence
.
If
they
be
the
Children
of
men
cursed
be
they
before
the
Lord
:
for
they
have
driven
me
out
this
day
from
abiding
in
the
Inheritance
of
the
Lord
,
saying
,
Go
serve
other
gods
.
Lastly
,
We
pray
against
all
decaies
of
grace
,
enormous
and
soul
sins
that
hinder
the
building
forward
of
Christs
Kingdom
,
and
revoltings
from
the
way
of
truth
.
I
hate
the
works
of
them
that
fall
away
,
they
shall
not
cleave
unto
me
.
Oh
forsake
me
not
utterly
.
Q.
What
are
the
wants
which
are
to
be
bewailed
?
A.
1.
The
evils
which
we
pray
against
,
are
wants
for
which
we
must
mourn
;
as
the
tyranny
of
Satan
under
which
the
most
do
live
;
the
reliques
and
remainders
of
sinne
which
abide
in
the
best
;
the
want
of
good
means
which
serve
for
the
furthering
of
the
Kingdom
of
Christ
,
as
preaching
,
Sacraments
,
and
Discipline
.
When
we
shall
see
a
people
without
knowledg
,
and
without
good
guides
and
teachers
,
or
when
we
see
one
stand
up
in
the
congregation
,
not
able
to
teach
,
here
is
matter
for
mourning
.
So
when
we
see
disorders
,
scandals
,
abuses
in
the
house
of
God
,
then
it
is
time
to
pray
,
Let
thy
Kingdom
come
.
Luk
.
9.11
.
Our
Saviour
wept
over
Jerusalem
,
because
they
knew
not
the
things
which
belong
to
their
peace
.
It
is
a
thing
also
much
to
be
bewailed
,
that
there
be
so
many
impediments
and
hinderances
of
the
Kingdom
of
grace
,
as
the
Devil
and
all
his
Angels
,
their
instruments
,
the
Pope
,
the
Turke
,
Rev.
17.16
.
and
all
the
rest
of
the
professed
wicked
of
the
world
,
which
by
subtile
inticements
and
tyranny
keep
back
and
repell
the
means
,
whereby
Christ
ruleth
as
King
in
his
Church
.
It
is
a
thing
to
be
bewailed
that
the
people
of
God
do
fall
before
their
enemies
,
or
be
slain
by
the
sword
of
the
ungodly
.
When
the
Devil
sees
one
that
was
sometime
of
his
Kingdom
,
but
to
cast
a
look
towards
the
heavenly
Jerusalem
,
Psal
.
44.9
,
10.
he
straight-way
rageth
against
him
,
and
labours
quite
to
overthrow
him
.
These
and
all
other
evils
are
to
be
lamented
,
as
we
shall
see
them
to
abound
in
the
world
,
or
in
the
Church
.
2
We
bewail
our
dulness
and
sloth
,
that
we
cannot
pray
for
,
and
desire
the
coming
of
Christs
Kingdom
with
that
attention
we
ought
;
that
we
neglect
in
life
and
endeavour
,
what
we
seem
to
desire
in
Petition
;
that
we
strive
not
to
beat
down
the
power
of
sinne
in
our selves
,
nor
to
bring
others
to
the
Kingdom
of
Jesus
Christ
,
nor
to
walk
in
love
and
unity
with
them
that
profess
the
truth
sincerely
,
when
we
make
this
Petition
;
nor
submit
our selves
to
bear
the
yoke
of
Christ
,
and
to
be
guided
by
his
Laws
.
Q.
What
Motives
are
there
which
might
move
us
to
the
devout
asking
of
these
things
?
A.
First
,
To
consider
the
breadth
of
the
Devils
Kingdom
and
Possession
,
how
potent
and
numbersome
his
subjects
are
upon
earth
,
where
we
dwell
Who
could
see
the
King
holding
some
shire
within
his
Kingdom
,
and
enemies
spread
like
Grashoppers
over
the
face
of
all
his
Countrey
?
Besides
,
what
good
Subject
that
loved
the
honour
of
the
King
,
could
think
on
this
,
or
view
it
with
drie
eyes
?
What
true-hearted
Israelite
was
not
moved
to
see
David
fly
out
of
Jerusalem
with
ashes
upon
his
head
,
weeping
as
he
went
,
a
small
company
following
him
,
when
the
Traitour
possessed
the
chief
places
of
the
Land
,
and
great
troupes
resorted
daily
unto
him
with
shouting
and
great
joy
?
Secondly
,
We
must
weigh
what
glory
it
is
to
God
,
and
security
to
us
,
when
true-hearted
Israelites
are
increased
;
as
a
Prince-like
Diadem
,
such
is
the
multitude
of
well-ordered
Subjects
.
Isa
.
54
2
,
3.
&
60.2
,
3.
Prov.
14.28
.
In
the
multitude
of
people
is
the
Kings
honour
.
Multitude
of
obedient
children
is
the
glory
of
Parents
:
the
praise
of
a
Shepherd
is
the
number
of
his
Flock
.
In
externall
beauty
the
first
Temple
farre
excelled
the
second
,
but
in
glory
it
came
behind
it
,
Hag
.
2.7
,
9.
because
the
multitude
that
resorted
thither
to
worship
God
,
was
greater
.
Thirdly
,
We
must
consider
the
strong
Battell
which
this
strong
man
armed
,
the
Devil
and
his
Angels
make
,
(
hindering
the
entrance
of
Gods
Kingdom
nationally
or
personally
(
to
all
sincere
Ordinances
of
God
,
to
all
the
more
full
conformity
and
subjection
of
those
who
are
already
converted
from
Satan
to
God
.
If
the
Thief
watch
to
steal
,
will
not
the
House-Keeper
wake
to
save
himself
?
If
a
City
be
besieged
,
will
it
not
seek
aid
,
and
stand
upon
defence
?
When
Satan
and
his
Instruments
thrust
sore
against
the
Kingdom
of
Christ
to
overthrow
it
,
we
must
seek
unto
God
by
earnest
Prayer
to
be
defended
against
their
malice
:
If
our
enemies
be
ever
waking
,
we
should
not
slumber
.
Fourthly
,
To
observe
what
a
deal
of
darkness
,
and
lusts
of
darkness
remain
,
like
Canaanites
,
as
pricks
and
thornes
in
us
.
What
communion
hath
light
with
darkness
,
Rom
.
7.24
.
Christ
with
belial
?
How
should
the
Child
of
God
patiently
endure
to
feel
the
stirrings
of
sinne
and
motions
of
the
flesh
within
him
?
Heat
and
cold
may
agree
in
one
subject
and
make
a
middle
temper
:
so
cannot
grace
and
corruption
,
which
mutually
contend
,
and
seek
to
expell
each
other
.
Fifthly
,
How
prone
we
are
to
fall
away
and
be
brought
back
again
,
and
how
farre
we
are
from
being
fully
subdued
to
God
.
All
creatures
keep
their
course
and
standing
:
but
men
renewed
by
grace
do
slip
often
,
seldom
prosecute
what
they
have
well
devised
;
that
which
erewhile
pleased
,
doth
now
displease
;
and
good
actions
undertaken
they
cast
away
,
and
contemn
.
Being
conscious
of
our
own
weakness
,
we
should
fly
to
the
Lord
to
be
strengthened
and
supported
by
his
might
,
who
only
is
able
to
uphold
us
.
Sixthly
,
What
miseries
we
are
here
subject
to
,
what
blessedness
we
want
,
because
the
Kingdom
of
God
is
not
fully
come
.
The
happiness
of
Saints
is
not
compleat
,
till
the
Kingdom
of
Christ
be
perfected
In
this
world
,
so
long
as
they
be
sojourning
towards
the
heavenly
Jerusalem
,
they
be
compassed
with
many
miseries
,
lyable
to
many
assaults
,
pressed
with
many
infirmities
,
encumbred
with
sinfull
motions
,
oppressed
with
manifold
afflictions
,
never
in
quiet
till
they
come
to
Heaven
the
place
of
rest
.
In
Heaven
their
happiness
is
not
every
way
consummate
,
till
the
Day
of
Judgment
.
Seventhly
,
Consider
how
precious
is
the
Pearl
of
Divine
Grace
,
and
how
excellent
the
Treasure
of
Divine
Glory
?
Q.
What
are
the
speciall
Blessings
for
which
we
are
to
give
Thanks
?
A.
Thanks
must
be
given
to
God
,
that
he
hath
erected
a
Kingdom
of
Light
contrary
to
the
kingdom
of
darkness
;
that
he
hath
called
us
unto
it
;
that
he
doth
continually
preserve
it
,
Mat
.
11.25
.
Eph.
1.3
.
Phil
.
1.4
,
5.
Col.
1.3
,
6
,
11.
1
Thes
.
2.13
.
&
3.9
.
2
Thes
.
1.3
.
&
2.13
.
1
Tim
.
1.14
.
Apoc
.
11.17
.
protect
it
,
build
it
forward
,
bless
it
with
his
Ordinances
,
enrich
it
with
his
graces
,
and
keep
it
by
his
power
against
the
rage
of
all
his
malicious
enemies
,
untill
the
time
of
happy
deliverance
.
We
give
thee
thanks
,
O
Lord
,
God
Almighty
,
which
art
,
and
wast
,
and
art
to
come
,
because
thou
hast
taken
to
thee
thy
great
power
,
and
hast
reigned
.
Q.
What
Conclusions
may
be
drawn
from
this
Petition
?
A.
First
,
It
is
God
alone
that
can
trample
Satan
under
our
feet
,
and
dissolve
the
works
of
the
Devil
.
It
is
he
that
must
turn
us
before
we
be
turned
out
of
the
Kingdom
of
darkness
.
Prayer
presupposeth
both
want
of
that
we
ask
,
and
impotency
in
our selves
to
attain
it
,
or
that
it
is
out
of
our
power
.
Again
,
the
strong
man
holds
possession
till
a
stronger
cometh
.
Now
who
is
,
of
any
other
creature
,
stronger
than
Satan
in
such
degree
as
to
cast
him
out
?
The
Papists
give
some
place
in
this
work
to
the
liberty
of
our
will
:
But
though
it
be
true
,
we
turn
because
we
will
turn
to
God
yet
(
we
will
turn
)
doth
note
,
not
the
principall
cause
,
but
a
cause
subordinate
,
working
by
way
of
free
disposition
,
which
disposiiton
it
receive●h
from
God
,
not
from
natural
strength
;
so
,
still
all
is
by
him
.
Men
turn
not
,
because
they
will
not
convert
;
[
because
]
here
noteth
the
fundamentall
,
radicall
,
prime
cause
of
impenitent
not
converting
,
which
the
will
doth
by
way
of
disposition
,
which
it
hath
by
nature
of
it self
unto
sin
:
But
it
is
otherwise
when
we
say
,
This
man
converts
to
God
because
he
will
convert
,
for
here
God
is
presupposed
the
principall
Agent
;
man
is
a
secondary
and
instrumentall
;
the
habit
disposing
him
to
do
this
,
being
grace
received
from
God
,
not
derived
to
him
with
his
nature
.
Away
therefore
with
Papists
Doctrine
which
make
the
will
of
man
in
a
manner
almighty
.
God
offers
grace
like
as
a
Merchant
setteth
his
wares
to
sell
,
leaving
it
to
our
will
whether
we
will
buy
or
no
.
Were
this
true
,
if
you
ask
what
discerneth
me
from
another
unconverted
?
The
answer
is
,
my
will
;
I
by
the
freedom
I
had
of
will
,
took
that
proffered
,
which
another
by
the
same
liberty
refused
.
Thus
by
the
Doctrine
of
mans
freewill
the
grace
of
God
is
trampled
under
foot
,
and
the
pride
of
man
advanced
.
Secondly
,
Marke
who
must
strengthen
,
confirm
,
and
perfect
all
things
begun
in
us
,
even
God
the
giver
of
every
good
and
perfect
gift
.
1
Cor
.
2.7
.
1
Thes
.
5.23
.
Heb
.
13.21
.
1
Cor
.
1.8
.
1
Thes
.
3.12
.
He
sanctifyeth
us
throughout
,
and
makes
us
perfect
in
every
good
work
.
He
confirmes
us
unto
the
end
,
and
makes
us
to
increase
and
abound
in
that
which
is
good
.
Even
as
the
Sunne
first
bringing
light
,
doth
more
and
more
subdue
all
the
darkness
of
the
aire
,
till
it
come
to
full
strength
:
so
the
same
God
that
first
dispelleth
the
darkness
of
sinne
and
ignorance
,
doth
more
and
more
perfect
the
light
begun
,
till
it
come
to
Glory
.
And
as
the
same
Physician
,
which
first
recovereth
us
from
some
deadly
lingering
evil
,
must
after
restore
decayed
strength
and
cleanse
a
l
relicks
of
sick
matter
,
by
such
diets
as
Art
adviseth
:
so
God
,
&c.
What
then
if
we
see
all
weak
,
ready
to
overturn
;
many
graces
in
a
manner
utterly
wanting
,
so
weak
they
are
in
us
?
God
that
calleth
the
things
that
are
not
,
as
if
they
were
,
is
the
beginner
and
perfecter
of
his
Kingdom
.
Thirdly
,
That
Gods
Kingdom
is
but
in
part
come
unto
us
;
we
see
not
all
things
as
yet
put
under
him
;
many
not
called
,
many
enemies
and
evils
unsubdued
,
many
works
of
darkness
hanging
about
us
:
which
must
comfort
us
though
we
find
these
things
;
We
could
not
say
this
Prayer
,
were
there
not
enemies
still
opposing
us
,
in
our
confl
cting
course
.
The
Kingdom
of
Christ
were
not
to
come
,
but
already
come
,
if
we
were
perfectly
freed
from
the
molestation
of
the
flesh
,
and
the
suggestions
of
Satan
We
are
said
to
be
translated
out
of
the
Kingdom
of
Satan
,
in
regard
that
we
do
not
voluntarily
suffer
under
him
as
a
lawfull
King
,
but
unwi●lingly
as
under
an
usurper
too
strong
for
us
.
Or
rather
,
because
he
is
begun
to
be
,
and
certainly
shall
be
cast
out
.
Now
that
is
said
to
be
done
,
which
a
while
is
so
in
doing
that
it
certainly
shall
be
finished
.
Fourthly
,
All
Christians
must
unfe●gnedly
desire
that
God
would
shew
himself
the
absolute
Sovereign
Lord
God
,
in
setting
up
and
establishing
his
Kingdom
of
grace
,
to
the
utter
overthrow
of
his
enemies
,
and
bringing
of
his
Elect
in
Christ
to
the
Kingdom
of
Glory
.
Do
good
in
thy
good
pleasure
unto
Sion
.
Psal
.
25.22
.
Psal
.
51.18
.
Psal
.
14.7
.
&
53.6
.
Psal
.
28.9
.
Psal
63.2
.
O
that
the
salvation
of
Israel
were
come
out
of
Sion
.
The
holiness
of
Gods
Name
in
his
Attributes
,
do
shew
themselves
most
manifestly
in
the
coming
of
this
Kingdom
.
The
coming
of
his
Word
to
any
man
,
and
the
work
of
conversion
by
the
Word
,
do
shew
the
infiniteness
of
his
wisdom
,
power
,
mercy
,
justice
,
patience
,
grace
and
goodness
in
gathering
and
saving
the
Elect
;
also
his
wisdom
,
power
,
hatred
of
sinne
,
and
justice
in
overmastering
sinne
and
Satan
,
and
revenging
himself
upon
the
disobedient
,
are
thereby
most
manifest
.
Again
,
the
publishing
of
the
Word
,
whereby
this
Kingdom
is
erected
,
is
the
means
of
revealing
the
will
of
God
,
and
of
making
men
able
to
do
his
will
.
Therefore
the
coming
of
this
Kingdom
is
to
be
desired
.
The
Subjects
of
this
Kingdom
do
yeeld
free
and
willing
obedience
unto
God
,
they
set
forth
his
praise
,
and
magnifie
his
Name
:
Psal
.
67.3
.
Psal
.
66.3
.
Isa
60
6.
Psal
.
29.9
.
Psal
.
96.9
.
&
89.7
.
Psal
.
110.3
.
in
which
respect
it
is
to
be
asked
earnestly
,
that
God
may
have
the
glory
that
is
due
unto
him
.
In
his
Temple
doth
every
one
speak
of
his
glory
,
O
worship
the
Lord
in
the
beauty
of
holiness
.
Thy
people
shall
be
willing
in
the
day
of
thy
power
,
in
the
beauties
of
holiness
.
God
glorifies
himself
in
the
confusion
of
the
wicked
,
and
by
his
over-ruling
providence
so
chaines
them
up
,
that
will
they
nill
they
,
they
do
what
his
counsell
hath
determined
:
but
the
faithfull
,
and
none
but
they
,
do
freely
submit
themselves
to
his
good
pleasure
,
and
celeberate
his
greatness
.
Psal
.
65.1
.
Psal
145.10
,
Isa
.
60
21
,
22
,
Thy
Saints
bless
thee
,
they
speak
of
the
glory
of
thy
Kingdom
,
and
talk
of
thy
power
.
What
,
that
the
glory
of
Christ
our
King
is
manifested
,
as
his
Church
and
people
do
increase
and
multiply
.
The
brightness
of
his
glory
doth
shine
forth
when
putting
his
enemies
to
flight
,
and
treading
down
their
might
,
he
spreadeth
the
borders
of
his
Kingdom
from
one
end
of
the
earth
to
the
other
,
and
mightily
protecteth
his
people
against
their
Adversaries
.
And
this
is
the
glory
of
the
Church
,
that
she
beareth
many
Children
to
God
,
which
walk
before
him
in
holiness
,
and
live
together
in
peace
.
Isa
.
11.10
.
Isa
.
60.7.22
.
Psal
.
99
2.
Psal
.
72.19
.
His
rest
shall
be
glorious
.
The
glory
of
Christ
and
his
Church
do
both
suffer
and
shine
together
:
When
the
glory
of
Christ
shall
appear
,
his
Church
shall
be
glorified
:
and
when
his
Church
is
glorious
,
the
glory
of
Christ
filleth
the
world
.
The
diminishing
of
the
Church
is
the
obscuring
of
his
glory
,
and
the
breaking
forth
of
the
light
is
the
deliverance
of
Sion
.
It
may
further
be
added
,
Psal
.
122.1
.
that
the
coming
of
this
Kingdom
doth
much
tend
to
the
comfort
and
security
of
every
faithfull
soul
.
The
way
to
Heaven
seems
more
easie
and
delightfull
,
when
many
travell
together
,
each
one
calling
upon
and
encouraging
other
;
The
power
of
the
Adversary
is
repelled
,
and
his
assaults
borne
off
with
more
ease
,
when
multitudes
combine
mutually
to
aid
and
succour
one
another
;
Psal
.
42.1
,
2.
The
powerfull
presence
of
God
in
his
holy
Ordinances
doth
much
glad
and
rejoyce
a
Christian
heart
;
The
Prayers
of
the
faithfull
are
the
more
effectuall
,
and
the
Ordinances
of
God
more
powerfull
,
when
many
joyn
in
the
same
Suits
,
tender
the
same
Petitions
before
the
Throne
of
grace
.
And
the
society
of
them
that
fear
God
,
is
many
waies
comfortable
and
beneficiall
to
good
men
,
to
the
strengthening
of
their
faith
,
quickning
of
their
grace
,
setling
of
their
doubts
,
kindling
of
their
zeal
,
and
encouragment
in
the
waies
of
holiness
.
Moreover
,
the
Elect
of
God
,
till
they
be
converted
and
brought
to
the
Kingdom
of
Christ
,
do
lie
under
the
power
of
wrath
and
tyranny
of
Satan
.
They
that
actually
are
beloved
to
be
made
Heires
of
grace
,
be
yet
actually
under
wrath
,
till
they
be
renewed
by
grace
,
and
grafted
into
the
body
of
Christ
.
For
these
Reasons
then
we
must
cry
to
God
,
that
his
Kingdom
may
come
.
Doth
not
every
good
Subject
wish
the
enlargement
of
the
Kings
Territories
,
the
rooting
out
of
all
opposites
,
that
set
themselves
against
the
prosperity
of
his
Kingdom
?
So
must
we
,
if
we
be
true
subjects
to
the
Kingdom
of
Heaven
.
Did
we
border
upon
the
Turkish
Empire
,
so
that
we
were
often
forraged
would
it
not
make
us
cry
to
God
for
help
?
and
shall
the
Devill
still
sinke
us
in
our
persons
,
every
where
invading
,
and
shall
we
be
silent
?
What
tyranny
to
Satans
and
sinnes
tyranny
?
What
wants
to
the
wants
of
righteousness
,
peace
,
joy
,
&c.
in
which
things
Gods
Kingdom
cometh
?
We
should
seek
it
so
farre
as
it
is
wanting
,
and
joy
in
it
so
farre
as
we
partake
in
it
.
To
be
naturalized
into
our
Kingdom
is
a
benefit
great
Ones
esteem
:
but
to
be
within
Gods
Kingdom
,
O
how
blessed
!
Fifthly
,
Christ
is
the
King
of
holy
and
just
men
that
live
in
his
Church
,
whom
he
doth
protect
,
defend
,
and
govern
with
singular
care
,
love
,
and
tenderness
.
Psal
.
67.4
.
●uram
prorsus
maternam
intuendo
&
servaendo
gloriam
caelo
depingit
.
Psal
.
23.1
.
Jer
23.5
.
Ezek
.
34
23.
Isa
.
33.22
.
I●a
.
40.11
.
Deus
Rex
est
ditissimus
,
vaelens
omnia
necessaria
nobis
praestare
.
Psal
.
2.8
.
Psal
.
97.1
.
Mal
3.17
.
Psal
.
119.136
.
Jer
.
9.1
.
Feild
of
the
Ch.
lib
.
3.
cap
.
16.
The
Lord
is
my
Shepherd
,
I
shall
not
want
.
The
Lord
is
our
Judg
,
the
Lord
is
our
Lawgiver
,
the
Lord
is
our
King
,
he
will
save
us
.
He
shall
feed
his
Flock
like
a
Shepherd
:
he
shall
gather
his
Lambs
with
his
arm
,
and
carry
them
in
his
bosome
,
and
shall
gently
lead
those
that
are
with
young
.
The
faithfull
are
the
Inheritance
of
Christ
,
which
he
hath
purchased
to
be
his
peculiar
people
;
they
are
his
choice
and
select
Treasure
,
which
he
will
keep
charily
,
and
preserve
with
diligence
.
Sixthly
,
Every
true
Christian
must
seek
with
his
utmost
endeavour
,
that
both
himself
and
others
be
in
subjection
to
God
.
We
should
with
David
and
Jeremy
bewail
the
aversness
of
others
,
and
rebellions
they
live
in
against
God
:
and
like
Paul
,
bemone
the
laws
of
evil
,
which
dwell
in
us
,
&c.
If
we
desire
that
God
would
save
us
,
should
we
not
heartily
desire
that
he
would
rule
over
us
?
If
Christ
be
our
Saviour
,
he
is
our
Lord
;
if
he
hath
redeemed
us
from
death
,
he
doth
rule
in
us
by
his
Spirit
.
The
price
of
our
ransome
is
already
paid
to
the
full
,
but
it
hath
not
full
effect
in
us
,
till
our
corruptions
be
subdued
,
and
our
hearts
brought
to
perfect
subjection
unto
the
Lord
in
all
things
.
How
would
a
naturall
Subject
grieve
to
spie
in
himself
,
or
see
in
others
much
falshood
,
much
rebellion
against
his
Sovereign
?
So
must
we
grieve
that
we
and
others
have
hearts
so
false
and
rebellious
against
God
.
And
not
only
so
,
but
we
must
endeavour
to
set
up
the
Sovereignty
of
Christ
in
our
own
hearts
,
and
amongst
others
more
and
more
.
How
do
men
profess
perfect
conformity
and
totall
subjection
to
men
?
How
do
Papists
seek
to
propagate
the
Popes
Kingdom
?
They
find
out
new
words
,
rather
then
his
Subjects
should
not
be
made
up
:
Should
not
we
stirre
up
our selves
to
seek
the
enlargement
and
building
forward
of
Christs
Kingdom
?
This
is
one
principall
end
of
the
preaching
of
the
Gospel
,
Eph.
4.11
,
12.
Luk
.
4.43
.
that
the
Elect
unconverted
might
be
added
to
the
Kingdom
of
Christ
,
and
the
faithfull
converted
brought
to
more
perfect
conformity
.
Heavenly
graces
are
the
true
riches
,
with
which
as
every
man
is
best
stored
,
he
is
most
blessed
.
Seventhly
,
All
Christians
must
here
on
earth
set
themselves
to
seek
Heaven
and
perfect
happiness
with
God
in
the
Kingdom
of
glory
.
Prayer
is
not
a
windy
asking
,
but
a
reall
seeking
of
the
good
desired
:
be
taught
to
pray
,
Thy
Kingdom
come
,
Jer
.
29.13
.
Mat
.
3.4
.
&
4.27
.
Psal
.
34.4
.
Mat
.
0.33
.
Col.
3.1
.
Phil
.
3.20
.
Heb
.
11.9
,
10.
we
are
informed
to
seek
it
with
all
our
hearts
.
We
have
no
way
of
getting
any
good
thing
,
but
by
flying
unto
the
grace
of
God
in
Christ
,
which
is
done
by
hearty
supplication
:
but
our
Prayers
must
not
be
idle
,
as
though
bare
desires
were
all
that
is
required
.
Seek
first
the
Kingdom
of
God
.
Seek
the
things
that
are
above
.
Abraham
is
set
before
us
as
an
example
of
this
thing
,
who
did
acount
even
the
Land
of
Promise
a
strang
Countrey
,
looking
for
and
seeking
after
a
City
which
hath
a
foundation
,
whose
builder
and
maker
is
God
.
Heavenly
glory
is
the
highest
of
all
good
things
that
are
to
be
desired
the
Pearl
of
inestimable
price
,
to
be
valued
above
thousands
of
gold
and
silver
.
In
this
world
we
are
but
strangers
,
Heaven
is
our
native
Countrey
,
where
our
heart
should
be
,
whilest
in
body
we
are
kept
here
below
.
Would
not
an
English
man
(
by
any
case
exil'd
)
much
long
to
smell
the
smoke
of
his
own
native
Countrey
?
Thus
,
if
we
be
heavenly
creatures
,
we
cannot
but
in
desire
aspire
thither
,
while
we
are
here
on
earth
as
exiles
and
pilgrims
from
our
heavenly
Father
.
All
creatures
have
an
inclination
to
the
place
where
they
were
bred
,
and
where
they
may
rest
;
the
stone
falleth
to
the
earth
,
Birds
delight
in
the
woods
.
Heaven
is
the
Habitation
and
rest
of
the
Saints
,
and
an
affection
towards
it
is
given
to
every
Christian
that
is
borne
of
God
.
This
seeking
of
the
Kingdom
of
God
implieth
or
presupposeth
the
knowledge
of
what
it
becometh
us
to
know
or
to
do
about
this
Kingdom
,
or
at
least
an
enquiry
of
the
way
that
leadeth
to
this
Kingdom
.
Look
as
a
man
seeketh
earthly
things
,
when
he
goes
out
to
the
Cryer
to
learn
of
them
:
and
look
as
Clyents
seek
their
earthly
Inheritances
,
when
they
go
forth
to
advise
with
their
learned
counsell
:
thus
when
we
come
forth
to
be
instructed
by
the
Word
of
God
,
which
is
the
Word
of
the
Kingdom
,
we
are
said
to
seek
this
Kingdom
.
In
those
daies
the
children
of
Israel
shall
come
,
they
,
and
the
children
of
Judah
together
,
Jer
.
50.4
,
5.
going
and
weeping
;
they
shall
go
,
and
seek
the
Lord
their
God
.
They
shall
ask
the
way
to
Sion
with
their
faces
thitherward
.
Secondly
,
We
seek
this
heavenly
Inheritance
,
when
we
get
sound
Title
and
Interest
unto
it
by
faith
in
Christ
Jesus
.
The
Kingdom
of
Heaven
is
prepared
for
the
adopted
Sonnes
of
God
,
Rom
.
8.17
.
Joh
.
3.16
.
who
receive
Christ
,
and
are
united
unto
him
:
therefore
as
we
strive
more
and
more
to
be
engrafted
into
Christ
,
and
rooted
in
him
,
we
are
truly
said
to
seek
the
Kingdom
of
Glory
.
Earthly
men
seek
earthly
things
,
whilst
they
get
their
Title
to
that
they
shall
possess
hereafter
,
made
sure
and
ratified
.
Thirdly
,
We
may
seek
this
Inheritance
of
Gods
Kingdom
in
getting
something
which
we
may
shew
for
our
right
and
title
to
it
.
Now
this
we
do
by
exercising
our
faith
in
some
Promises
,
by
which
God
doth
freely
pass
it
unto
us
;
as
,
fear
not
little
flock
it
is
your
Fathers
will
to
give
you
a
Kingdom
.
Luk
.
12.32
.
Joh
.
3.18
.
1
Pet
.
1.3
,
4
,
5.
Thus
men
seek
their
earthly
matters
whilst
they
get
good
Copies
for
that
they
hold
.
Now
the
Promises
of
God
laid
hold
on
,
are
the
only
deed
and
Instrument
which
can
be
shewed
for
title
unto
eternall
life
.
Fourthly
,
We
may
seek
this
Kingdom
in
regard
of
getting
our selves
possessed
of
it
:
which
we
do
by
this
means
,
while
we
labour
to
be
enriched
more
abundantly
with
the
graces
of
the
Spirit
,
and
by
a
sanctified
course
to
draw
nearer
it
and
enter
it
here
on
earth
.
Men
will
not
only
get
right
unto
the
things
they
seek
,
but
they
will
endeavour
to
be
possessed
,
to
dig
their
turf
in
that
Land
they
purchase
.
The
more
the
Israelites
did
subdue
the
Canaanites
,
2
Pet
.
1.5
,
6
,
7
,
10
,
11.
the
more
they
were
possessed
of
Canaan
:
Thus
the
more
we
overcome
our
sinnes
,
grow
in
graces
,
the
more
we
grow
seized
of
our
heavenly
Canaan
.
Catechism
.
Tri
.
par
.
4.
c
.
11
q
.
4.
The
Pearl
of
Grace
is
one
part
of
Heaven
.
What
is
Glory
,
but
absolute
and
perfect
Grace
?
What
is
Grace
,
but
a
lively
sparke
of
Glory
?
Grace
is
in
proportion
to
Glory
,
as
the
Suburbs
to
the
City
,
as
the
Porch
to
the
Temple
,
as
a
little
sparke
of
fire
to
a
great
flame
;
the
further
we
proceed
in
Grace
,
the
nearer
we
approach
to
Glory
:
yea
,
the
more
we
grow
in
Glory
.
Why
have
we
not
Heaven
upon
earth
,
but
for
that
our
graces
are
imperfect
?
Fifthly
,
We
may
seek
it
in
regard
of
getting
our
Title
and
Possession
made
sure
to
our
consciences
.
Thus
we
seek
earthly
Inheritances
,
not
only
to
be
seized
of
them
,
but
by
strengthening
our selves
in
them
.
Hence
it
is
,
that
we
will
sue
our
Fines
and
Writs
,
which
may
in
a
manner
after
a
certain
time
,
put
an
end
to
all
claimes
which
may
be
made
by
any
,
some
few
persons
on
just
ground
excepted
.
So
we
must
give
all
diligence
to
get
those
things
ascertained
unto
us
;
which
we
do
chiefly
,
while
we
faithfully
lay
hold
on
Gods
Promises
which
promise
our
protection
;
1
Tim
.
4.18
.
as
,
that
he
is
our
God
,
who
will
keep
us
from
every
evil
work
to
his
heavenly
Kingdom
;
while
we
get
the
Spirit
to
witness
to
our
spirits
this
gift
of
perseverance
which
is
bestowed
on
us
;
while
we
learn
to
die
by
faith
,
and
hold
Christ
as
the
Author
and
finisher
of
our
faith
,
and
raiser
of
us
up
at
the
last
day
;
and
the
Father
who
is
stronger
then
all
,
keeping
us
in
his
hand
even
by
his
Almighty
power
,
as
in
a
strong
Tower
unto
salvation
.
We
cannot
be
sure
enough
of
earthly
things
;
we
desire
to
see
the
Bird
in
the
Cage
,
and
have
all
things
so
setled
as
there
may
be
no
question
.
How
much
rather
should
we
not
content
our selves
with
uncertain
hopes
of
our
heavenly
Inheritance
,
but
travell
to
have
it
setled
on
us
,
and
throughly
assured
to
our
soules
.
Sixthly
,
We
must
constantly
desire
perfect
immediate
fellowship
with
God
.
As
the
loving
Wife
longeth
to
be
with
her
Husband
,
and
to
injoy
society
with
him
:
so
doth
the
Christian
soul
to
dwell
with
her
Saviour
,
Head
,
and
Husband
in
happiness
and
glory
.
It
will
be
questioned
,
Whether
it
be
lawfull
for
a
Christian
to
desire
death
.
The
answer
is
easy
;
for
death
and
departure
hence
by
death
is
propounded
as
a
blessing
,
promised
as
a
blessing
,
and
bestowed
as
a
blessing
,
Apoc
.
13.14
.
1
King
.
14.12
.
Isa
.
57.1
.
●hil
.
1.23
.
Luk
.
2.29
.
1
King
.
19
4.
Eccl.
12.7
.
2
Cor
.
5.8
.
Joh
.
14.3
.
2
Tim
.
4.8
.
H●b
9.28
.
2
Cor
.
5.4
.
Eccl.
7.22
.
Rom
.
6.7
.
Apoc
.
15.2
.
&
12.5
.
1
Cor
.
5.10
.
Rom
.
6.7
.
2
Cor
.
5.8
.
and
may
as
a
blessing
also
lawfully
be
desired
.
Our
deaths-day
is
our
doomes-day
,
that
our
going
to
Christ
is
as
his
coming
to
us
.
Now
a
Christian
may
love
,
and
long
after
the
one
,
and
therefore
may
lawfully
desire
also
the
other
.
Death
in
it self
considered
,
is
an
unnaturall
separation
of
soul
and
body
,
and
not
to
be
desired
:
but
as
it
is
to
the
faithfull
an
end
of
miseries
spiritual
and
temporall
,
an
entrance
into
life
that
shall
never
change
,
there
is
great
and
good
cause
why
Christians
should
desire
it
.
Many
are
the
benefits
that
death
brings
to
good
men
;
It
freeeth
them
from
the
injuries
of
the
ungodly
,
the
bitterness
of
correction
,
the
infirmities
of
nature
,
the
pain
of
labour
,
the
fear
of
death
.
Death
is
cured
by
death
,
while
mortality
is
swallowed
up
of
life
.
It
delivereth
them
from
the
temptations
of
Satan
,
from
worldly
provocations
and
evil
examples
,
from
sinne
and
corruption
,
and
from
Divine
desertion
.
It
bringeth
unto
them
consummation
of
Grace
,
perfection
of
Glory
,
the
inseparable
company
of
Christ
,
and
immediate
Vision
,
and
Communion
with
God
.
For
these
causes
a
man
may
desire
death
,
but
he
may
not
hasten
his
own
end
.
A
man
may
desire
many
things
to
be
done
,
which
yet
he
himself
may
not
do
.
A
man
may
desire
the
ministry
,
yet
may
he
not
make
himself
a
Minister
.
He
may
desire
to
have
some
malefactors
taken
away
by
the
Sword
of
justice
;
yet
being
a
private
person
,
he
may
not
do
it
himself
.
So
a
man
may
desire
death
,
and
seek
it
at
Gods
hands
;
but
not
procure
it
or
hasten
it
by
any
meanes
of
his
own
.
We
may
desire
death
,
but
without
impatiency
(
that
was
Jonas
his
fault
)
we
may
not
desire
death
as
weary
of
Gods
work
,
of
doing
or
enduring
what
he
calleth
us
unto
.
We
must
submit
our
wils
to
Gods
will
,
Mat
.
26.29
.
2
Sam
.
15.26
.
as
content
to
waite
Gods
leasure
,
and
to
abide
Gods
pleasure
for
death
or
life
.
Eighthly
,
We
are
here
to
note
,
that
the
godly
must
mourn
,
when
the
Church
is
in
affliction
.
Why
should
not
my
countenance
be
sad
,
when
the
City
,
the
place
of
my
Fathers
Sepulchre
lyeth
waste
,
Neh
.
2.3
.
Dan
.
10.2
,
3.
Jer
.
9.1
.
and
the
gates
thereof
are
consumed
with
fire
?
Oh
,
that
my
head
were
waters
,
and
mine
eyes
a
fountain
of
teares
,
that
I
might
weep
day
and
night
for
the
slain
of
the
daughter
of
my
people
!
If
I
forget
thee
,
O
Jerusalem
,
Psal
.
137.5
,
6.
let
my
right
hand
forget
her
cunning
.
Memorable
is
the
answer
of
Uriah
to
David
,
The
Ark
,
and
Israel
,
and
Judah
abide
in
Tents
,
and
my
Lord
Joab
,
2
Sam
.
11.11
.
and
the
servants
of
my
Lord
are
encamped
in
the
open
fields
:
shall
I
then
go
into
mine
house
,
to
eate
and
to
drink
,
and
to
lie
with
my
Wife
?
Whosoever
was
the
Pen-man
of
the
102
Psalm
,
whether
David
,
or
some
other
living
about
the
end
of
the
Babilonian
captivity
,
he
sheweth
himself
to
be
tenderly
affected
towards
the
Church
in
distress
.
How
importunate
is
he
with
God
,
to
arise
and
have
mercy
upon
Zion
?
Psal
.
102.13
.
Vers
.
14.
How
doth
he
put
the
Lord
in
remembrance
of
his
Promise
to
restore
it
?
The
time
to
have
mercy
thereon
,
the
time
appointed
is
come
;
How
full
of
passion
is
that
speech
,
O
Lord
,
thy
servants
delight
in
the
stones
thereof
,
and
have
pity
on
the
very
dust
thereof
.
Phineas
Wife
lamented
the
loss
of
the
Ark
,
more
then
the
death
of
her
Father
and
of
her
Husband
.
She
wanted
not
naturall
affection
to
them
,
but
spiritual
affection
towards
Religion
more
prevailed
in
her
:
once
the
death
of
her
Father-in-law
and
of
her
Husband
is
mentioned
,
but
the
thing
she
insisteth
upon
,
as
that
which
pinched
to
the
quick
,
was
this
,
The
Glory
is
departed
.
1
Sam
.
4.20
,
21.
Nehemiah
found
no
discontent
in
his
own
outward
condition
,
when
he
sate
down
and
fasted
and
wept
certain
daies
;
he
lived
in
great
credit
and
honour
,
being
Cup-bearer
to
him
,
Neh
.
1.4
.
that
at
that
time
was
the
greatest
Monarch
under
Heaven
:
it
was
the
afflicted
case
of
his
poor
Brethren
at
Jerusalem
that
pricked
his
heart
,
and
melted
him
into
teares
.
The
godly
have
mourned
when
Sion
was
in
misery
,
and
it
is
charged
as
a
foule
fault
upon
the
ungodly
,
That
they
are
not
grieved
for
the
affliction
of
Joseph
.
Amos
6.6
.
The
Reasons
of
this
Instruction
are
evident
.
First
,
God
is
highly
dishonoured
when
his
servants
fall
before
their
enemies
,
be
led
into
captivity
,
Psal
.
74.18
,
19.
&
79.10
,
11.
&
89.50
,
51.
Psal
.
10.13
.
&
42.3
.
Act.
9.6
.
1
Joh
.
3.17
.
or
afflicted
in
any
other
kind
.
For
then
the
enemies
of
the
Church
grow
proud
and
insolent
,
the
solemne
worship
of
God
ceaseth
to
be
frequented
,
and
such
as
openly
professed
the
Gospel
,
are
compelled
to
hide
themselves
in
Dens
and
Caves
of
earth
.
Secondly
,
Christ
suffers
with
his
servants
,
and
is
afflicted
with
their
afflictions
.
If
Saul
breath
our
threatnings
against
the
Saints
,
he
persecutes
Christ
.
What
good
Subject
is
not
grieved
at
heart
to
see
his
Sovereign
plunged
into
heaviness
and
grief
?
It
argueth
want
of
love
to
Christ
,
when
men
have
no
commiseration
of
the
members
of
Christ
,
being
in
want
or
misery
,
in
distress
,
danger
,
or
extremity
.
For
it
is
not
so
much
they
that
suffer
,
especially
when
they
suffer
for
Christs
cause
,
as
Christ
that
suffereth
in
them
.
It
is
not
so
much
they
that
want
,
whatsoever
the
occasion
of
their
want
be
as
Christ
that
wanteth
in
them
.
Mat
.
25.35
,
36
42
,
43.
It
is
I
(
saith
he
)
that
was
hungry
,
and
thirsty
,
and
sick
,
and
naked
,
and
harbourless
.
And
,
it
was
done
to
me
,
that
was
done
unto
them
.
When
men
stand
thick
together
in
a
throng
,
and
one
chance
to
tread
on
anothers
heeles
or
toes
,
Why
doest
thou
tread
on
me
,
or
kick
me
,
saith
the
one
to
the
other
?
It
is
the
toe
or
the
heel
on
the
foot
that
is
troden
on
,
kickt
or
hurt
;
and
the
toe
is
farre
enough
from
the
tongue
,
or
the
heel
from
the
head
;
And
yet
when
the
toe
or
the
heel
is
hurt
,
the
tongue
in
the
head
speaketh
and
complaineth
as
if
it self
were
troden
on
.
Such
a
fellow
feeling
there
is
between
the
one
and
the
other
,
that
the
one
suffereth
in
the
other
,
and
therefore
the
one
speaketh
for
the
other
,
and
complaineth
of
the
wrong
sustained
by
the
other
,
as
done
to
it self
.
In
like
manner
when
persecuters
spurn
against
,
and
tread
upon
Christs
feet
here
on
earth
,
Christ
their
Head
cryeth
from
Heaven
to
them
,
Why
persecute
ye
me
?
Christ
speaketh
for
them
,
because
he
suffereth
in
them
.
Though
our
Head
be
in
Heaven
in
happiness
,
and
his
body
here
on
earth
,
yet
hath
he
a
sense
of
those
infirmities
,
that
his
body
is
here
annoyed
with
.
Though
he
be
freed
from
all
passion
,
yet
is
he
not
without
compassion
:
though
he
feel
nothing
himself
,
yet
hath
he
still
a
fellow-feeling
of
those
miseries
and
distresses
that
his
limmes
here
endure
.
Concil
.
Bas
.
Sess
.
22.
One
Augustinus
de
Roma
,
was
censured
in
the
Councell
of
Basile
,
for
affirming
that
Christ
was
the
greatest
sinner
in
the
world
:
and
yet
his
meaning
,
it
may
be
,
was
not
amiss
,
though
the
manner
of
speech
improper
,
Gat
.
sp
.
to
kindle
for
.
for
Sion
.
p.
24.
having
an
eye
to
the
guilt
of
our
sinnes
imputed
to
him
,
and
the
burden
thereof
imposed
upon
him
.
But
Salvian
an
Orthodox
Writer
sticketh
not
to
say
,
that
Christ
is
the
greatest
begger
in
the
world
:
as
one
that
beareth
his
part
and
hath
his
share
in
all
the
wants
and
necessities
,
in
all
the
straights
and
miseries
that
all
his
members
in
all
parts
of
the
world
sustain
and
endure
.
For
is
he
not
in
want
saith
he
,
that
complaineth
of
hunger
and
thirst
,
and
bareness
and
poverty
,
and
restraint
of
liberty
?
Or
who
can
be
in
greater
want
than
he
that
sustaineth
all
these
,
so
oft
as
any
godly
man
sustaineth
them
?
He
wanteth
not
indeed
in
regard
of
misery
,
and
yet
he
wanteth
in
regard
of
mercy
:
he
suffers
not
in
his
Diety
of
himself
,
and
yet
he
suffers
out
of
his
pity
to
his
.
If
the
Army
be
foyled
in
Battell
,
the
Prince
is
said
to
loose
the
day
:
in
some
sort
Christ
himself
is
put
to
the
worse
,
when
the
adversaries
of
the
truth
prevail
.
Rom
.
12.5
.
1
Cor
.
12.12
.
Thirdly
,
the
nearness
of
conjunction
that
we
have
one
with
another
doth
necessarily
exact
it
of
us
.
We
are
all
members
of
one
body
,
whereof
Christ
is
Head
.
And
there
is
a
natural
sympathy
between
the
members
of
the
same
body
,
1
Cor
.
12.26
.
being
quickned
all
by
the
self-same
soul
.
If
any
one
member
be
honoured
,
all
the
rest
rejoyce
with
it
;
if
any
one
suffer
,
(
be
it
never
so
base
an
one
)
all
the
rest
suffer
together
with
it
.
Thus
it
is
in
the
natural
body
of
man
;
and
thus
it
cannot
but
be
in
the
mysticall
body
of
Christ
.
Saul
turned
into
Paul
,
and
become
a
member
now
of
that
body
,
that
he
was
a
persecutor
of
before
;
Who
is
weak
or
ill
,
saith
he
,
But
I
am
weak
with
him
?
Who
is
scandalized
,
but
I
am
burnt
with
it
?
2
Cor
.
11.29
.
1
Io
.
2.10
.
1
Io
.
3.14
.
Not
to
mourn
when
Sion
sitteth
in
heaviness
,
and
goeth
in
sackcloth
,
argueth
want
of
spiritual
life
,
sincere
love
of
the
brethren
,
and
a
fellow-feeling
of
their
miseries
,
is
a
sure
argument
of
life
:
the
want
of
it
an
undoubted
sign
of
death
.
It
is
but
a
rotten
limbe
,
a
withered
hand
,
or
a
wooden
leg
,
that
feeleth
not
,
when
the
head
,
or
but
the
heel
onely
is
hurt
.
And
surely
those
that
have
no
fellow-feeling
of
their
fellow-members
afflictions
,
are
at
the
best
,
but
as
glass-eyes
,
or
silver
noses
,
or
Ivory
teeth
,
that
stand
for
a
shew
in
the
face
or
the
mouth
,
but
afford
little
use
,
and
partake
not
in
pain
,
because
they
partake
not
of
life
with
the
rest
of
that
body
,
which
by
art
onely
they
are
set
in
,
or
fastned
unto
.
It
is
no
marvail
if
a
peece
of
wood
,
or
glass
,
or
metal
feel
nothing
though
the
head
be
slashed
and
cut
to
the
very
skull
,
or
the
whole
man
be
sick
at
the
heart
:
But
to
be
a
lively
member
of
the
body
,
and
not
to
be
affected
with
it
,
is
impossible
.
4.
The
consideration
of
our
own
frailty
may
enforce
it
.
All
things
,
saith
Solomon
,
come
alike
unto
all
,
no
man
can
say
,
Eccl.
9.2
.
this
or
that
I
shall
never
endure
.
That
that
befalleth
one
man
,
may
befall
any
man
;
and
much
more
then
,
may
that
that
befalleth
many
.
No
person
or
people
have
any
such
armour
or
proof
,
as
is
affliction
free
,
but
that
it
may
come
home
,
and
pierce
even
to
the
heart
with
them
.
I
have
known
a
good
old
man
,
saith
Bernard
,
Gal
.
6.1
.
Ex.
34.9
.
who
when
he
heard
of
any
that
had
committed
some
notorious
offence
,
was
wont
to
say
with
himself
,
This
man
is
fallen
to
day
,
and
thus
may
I
fall
to
morrow
;
and
so
bewailed
other
mens
slips
and
falls
as
his
own
.
And
the
like
advice
,
and
that
upon
the
self
same
ground
doth
the
Apostle
give
us
concerning
the
outward
miseries
and
temporal
afflictions
of
our
distressed
brethren
:
Thinke
on
those
,
Heb
.
13.3
.
saith
he
,
that
are
in
bonds
,
as
if
you
were
bound
with
them
;
and
those
that
are
in
affliction
,
as
if
you
were
in
their
body
,
say
some
,
that
is
in
affliction
with
them
;
Laur
.
Valla
.
but
rather
,
as
being
your selves
also
in
the
body
,
not
the
body
of
Christ
,
or
the
Church
,
but
in
the
body
of
flesh
and
frailty
,
subject
to
the
like
afflictions
which
you
know
not
therefore
how
soon
they
may
befall
you
.
5.
The
Church
of
God
is
our
Mother
,
the
faithful
are
our
brethren
,
firmely
knit
unto
us
by
the
band
of
love
and
profession
:
Nisi
totum
corpus
bene
habeat
me●bra
singula
laborare
necesse
est
.
Mosl
.
in
Ps.
25.22
.
which
consideration
should
effectually
move
compassion
and
fellow-feeling
in
their
sorrows
.
If
the
Mother
weep
,
what
child
can
refrain
tears
?
If
one
brother
suffer
,
others
make
lamentation
.
The
daughters
of
Sion
will
mourn
,
if
Jerusalem
be
led
into
captivity
.
6.
We
ought
to
have
a
fellow-feeling
of
our
fellow-members
afflictions
,
because
our
sins
may
have
an
hand
in
the
procuring
of
their
sufferings
.
Neither
need
this
seem
strange
that
our
sins
should
be
the
cause
of
plagues
and
judgements
upon
others
,
when
we
the
mean
while
remain
free
our selves
.
We
see
the
like
in
the
practice
of
Physick
and
Chirurgery
.
For
is
not
the
neck
seared
and
rowelled
oft
,
for
the
rheum
that
runneth
down
into
the
eyes
?
A
vein
opened
in
the
arm
or
the
foot
,
sometime
to
turn
the
course
of
the
blood
,
spending
it self
over
freely
some
other
way
,
sometime
to
ease
the
pain
of
the
head
,
and
sometime
to
correct
the
distemperature
of
the
whole
body
besides
.
For
Achans
sin
many
of
the
hoast
of
Israel
were
slain
,
and
yet
was
Achan
still
untouched
.
Jos
.
7.1.5.11.12
.
Gen.
10.18
.
2
Sam
.
24.15
,
17.
1
King
.
14.12
.
Abimelechs
whole
houshold
were
plagued
for
his
oversight
,
and
thousands
of
Davids
subjects
destroyed
for
the
trespass
of
their
Sovereign
,
Jeroboams
dear
son
dyed
for
his
Fathers
offence
.
And
why
may
not
the
sins
of
our
Nation
also
be
in
part
the
cause
of
those
heavy
disasters
befaln
our
brethren
in
foreign
parts
.
7.
The
cause
of
God
should
be
most
dear
unto
us
,
as
the
glory
of
God
is
most
dear
unto
him
.
This
is
that
which
the
blessed
Saints
of
God
use
ordinarily
,
as
a
strong
inducement
to
move
the
Lord
to
mercy
,
in
behalf
of
his
Church
and
children
,
overborn
by
their
over
mighty
and
malicious
enemies
;
that
his
name
was
reproached
,
when
the
adversarie
prevailed
,
Ps.
74.18
,
19.
&
79.10
,
●1
.
&
89.50
,
51.
Ps.
10.13
.
&
42.3
.
1
Sam
.
4.18
,
19
,
21.
and
his
honour
thereby
impaired
:
yea
,
this
was
that
,
that
most
troubled
and
vexed
them
in
their
fiercest
afflictions
not
their
own
miseries
so
much
,
as
the
dishonor
of
Gods
name
,
which
their
adversaries
were
wont
to
triumph
over
in
them
.
And
this
is
it
that
must
force
sorrow
from
us
,
when
the
Church
sitteth
as
a
solitary
woman
clad
in
sackcloth
,
mourning
by
reason
of
the
hand
of
God
upon
her
.
8.
The
chastisment
of
the
Church
is
a
token
of
Gods
fatherly
indignation
,
wherewith
every
good
heart
is
much
affected
.
For
can
a
good
child
see
his
Father
take
a
staffe
in
hand
to
smite
one
of
his
servants
,
or
much
more
the
rod
in
hand
to
correct
some
of
his
brethren
,
and
not
be
grieved
at
it
,
or
affecteth
at
all
with
it
?
especially
knowing
himself
not
to
be
wholly
free
from
such
faults
as
he
correcteth
them
for
;
yea
it
may
be
for
ought
he
knoweth
by
them
more
faulty
.
It
is
by
the
Prophet
made
a
note
of
Gods
children
,
that
they
tremble
at
his
word
.
Is.
66.2
.
Act.
5.11
.
Ps.
119.119.120
.
And
if
they
tremble
at
his
word
,
sure
much
more
at
his
wrath
,
though
lighting
on
others
onely
,
Thou
takest
away
the
wicked
of
the
world
like
dross
,
saith
David
;
And
though
he
were
none
of
that
crew
,
but
one
that
loved
Gods
Law
;
yet
,
My
flesh
,
saith
he
,
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
these
thy
judgements
.
And
if
Gods
children
be
so
affected
with
the
judgements
of
God
executed
upon
wicked
worldlings
for
their
rebellions
against
God
,
and
their
oppositions
to
his
truth
;
how
much
more
with
those
of
his
chastisements
,
that
he
exerciseth
his
children
with
,
being
inflicted
upon
them
by
the
hand
of
his
and
their
adversaries
(
whom
he
useth
oft
as
executioners
)
for
the
profession
of
his
truth
.
9.
They
that
mourn
with
Sion
shall
rejoyce
with
her
.
Is.
47.18
.
&
66.10
.
The
Church
shall
in
time
cast
off
her
mourning
weeds
,
for
the
Lord
will
return
unto
her
in
love
and
compassion
;
and
then
all
that
took
sorrow
in
her
contempt
and
misery
,
shall
rejoyce
in
her
consolation
.
The
ninth
observation
,
God
is
the
onely
builder
,
preserver
,
defender
and
redeemer
of
his
Church
,
Redeem
Israel
,
O
God
,
out
of
all
his
troubles
,
Build
up
the
walls
of
Jerusalem
.
As
the
Kingdom
of
grace
is
begun
by
Gods
guiding
,
Is.
49.26
.
Ps.
25.22
.
Ps.
51.18
.
Es.
1.27
.
Jer
.
50.33
,
34.
1
Cor
.
3.7
.
Act.
2.41
.
so
by
his
help
it
must
also
grow
,
be
encreased
and
be
preserved
,
so
that
the
saying
of
the
Apostle
is
general
and
most
true
:
Neither
he
that
planteth
is
any
thing
,
neither
he
that
watereth
,
but
God
that
giveth
the
increase
,
and
who
doth
adde
unto
the
Kingdom
of
his
Son
new
Citizens
.
Which
things
although
they
be
so
,
yet
are
every
one
of
the
faithful
exhorted
to
their
power
to
help
forward
the
Kingdom
of
God
.
The
Magistrate
by
his
authority
promoting
the
Ministry
,
the
Ministers
by
teaching
faithfully
,
and
with
all
their
power
seeking
the
salvation
of
the
Church
privately
by
praying
that
the
Gospel
may
have
his
course
,
and
may
spread
daily
more
and
more
.
Finally
all
the
members
of
the
Church
according
to
every
one
of
their
callings
.
God
is
the
protector
of
his
Church
;
of
whom
every
good
blessing
pertaining
to
the
welfare
of
his
Kingdom
is
to
be
craved
:
but
as
we
are
to
pray
for
,
so
must
we
endeavor
the
furtherance
of
it
,
for
prayers
are
not
empty
wishes
,
but
hearty
desires
that
must
be
expressed
in
practice
.
Lastly
,
All
Christians
must
desire
the
coming
of
Christ
to
judgement
,
and
untill
that
glorious
Kingdome
of
Christ
be
come
,
wherein
he
shall
reign
in
most
perfect
manner
,
we
ought
to
continue
our
prayers
for
the
increase
of
it
.
The
Spirit
and
the
Bride
say
,
Apo
.
22.20
.
2
Cor
.
5.2
.
2
Tim
.
4.8
.
Apo
.
19.7
.
Jo
.
14.2
,
3.
Jo
.
17.26
.
1
Thess
.
4.17
.
Luc
.
21.28
.
Mat
.
19.28
.
Act.
3.19
,
21.
Jo
.
5.28
.
Come
Lord
Jesus
.
Henceforth
is
laid
up
for
me
the
Crown
of
righteousness
,
which
the
Lord
the
righteous
judge
shall
give
me
at
that
day
:
and
not
unto
me
onely
,
but
unto
them
also
that
love
his
appearing
.
1.
The
day
of
judgement
is
the
marriage
day
of
the
Lamb
and
of
his
spouse
the
Church
,
who
shall
be
received
into
his
palace
of
state
to
abide
with
him
in
glory
for
evermore
.
In
this
life
each
faithful
soul
is
contracted
unto
the
Lord
,
but
the
solemn
marriage
shall
not
be
till
the
day
of
full
redemption
,
which
is
the
general
judgement
.
2.
At
that
day
the
faithful
shall
obtain
full
and
perfect
redemption
,
sanctification
and
glory
.
That
is
the
day
of
refreshing
,
restitution
,
and
blessed
deliverance
unto
them
.
3.
The
glory
of
Christ
is
never
fully
revealed
untill
that
day
,
when
the
Kingdom
of
God
being
perfected
,
Col.
3.4
.
the
divel
and
all
ungodly
men
troden
under
foot
,
all
offences
taken
out
of
the
way
,
and
all
powers
abolished
,
by
which
God
was
after
a
sort
hindred
,
that
he
could
not
rightly
appear
unto
us
,
as
he
is
in
himself
,
when
these
things
being
accomplished
the
Lord
shall
clearly
and
fully
manifest
his
glory
unto
his
Saints
.
But
when
we
desire
that
God
would
hasten
the
deliverance
of
his
Church
,
we
ask
also
that
the
elect
which
yet
remain
,
might
all
of
them
(
not
one
excepted
)
be
gathered
quickly
:
and
that
the
Church
might
quickly
be
freed
from
all
calamities
,
the
godly
might
rest
from
their
labors
,
that
their
might
be
an
end
of
sin
and
wickedness
4.
That
the
glory
of
God
in
the
perfect
restitution
of
his
Church
and
confusion
of
his
enemies
might
be
manifested
.
It
is
the
good
pleasure
of
God
that
we
should
pray
for
this
deliverance
of
the
Church
;
and
freedom
from
all
evils
at
that
day
,
shall
be
given
to
them
that
groaning
under
the
crosses
of
this
life
,
do
heartily
wish
and
desire
it
.
CHAP.
VII
.
Of
the
third
petition
,
The
things
therein
to
be
noted
,
what
is
meant
by
the
will
of
God
,
by
In
earth
,
and
As
it
is
in
heaven
.
The
ground
of
this
petition
,
with
the
particular
things
therein
desired
,
and
reasons
to
shew
the
necessity
thereof
.
The
benefits
of
obedience
,
with
the
sin
and
misery
of
disobedience
.
Question
:
WHat
is
the
third
petition
?
A.
Thy
will
be
done
in
earth
as
it
is
in
Heaven
?
Quest
.
Why
is
this
petition
necessary
?
A.
1.
The
name
of
God
is
acknowledged
to
be
holy
,
when
men
do
his
will
on
earth
.
For
then
God
is
glorified
on
earth
,
Jo
.
17.4
.
Ph.
1.20
.
when
those
under
him
finish
the
work
he
hath
set
them
to
do
:
which
is
then
done
,
when
the
wills
of
all
the
subjects
of
his
Kingdom
are
subject
to
the
will
of
their
Lord
and
King
.
Mal
.
1.16
.
Ps.
40.7
,
8.
Ezek
.
36.26
,
27.
Ph.
2.13
.
Heb
.
13.21
.
2.
Unless
God
cause
that
every
man
do
his
will
in
that
particular
place
wherein
God
hath
set
him
,
the
Kingdom
of
Christ
cannot
be
conserved
and
flourish
.
3.
We
cannot
be
the
Citizens
of
the
Kingdom
of
God
,
unless
we
do
his
will
.
But
of
our selves
by
reason
of
the
corruption
of
our
nature
,
we
cannot
do
the
will
of
God
.
Quest
.
What
things
are
to
be
noted
in
this
petition
?
A.
Two
things
,
1.
The
matter
,
that
Gods
will
be
done
.
The
thing
to
be
submitted
unto
,
is
Gods
will
,
implied
in
a
special
emphasis
in
the
praticle
[
thy
]
importing
thus
much
,
not
the
will
of
Satan
,
or
the
will
of
men
,
but
of
God
.
For
these
words
thy
will
,
must
needs
have
reference
to
the
words
of
the
preface
,
Our
Father
.
2.
The
matter
of
doing
,
taken
from
the
pattern
and
samplar
of
the
Angels
doing
Gods
will
.
Quest
.
What
is
signified
by
the
will
of
God
?
A.
The
will
of
God
[
to
omit
other
significations
]
in
Scripture
signifieth
two
things
.
1.
The
decree
of
God
concerning
future
events
.
Ps.
115.3
.
Es.
14.27
.
Mal
.
3.6
Es.
46.10
.
Rom
.
9.19
.
1
Pet
.
3.17
.
Pro
.
27.1
.
Act.
1.7
.
&
4.28
.
●s
.
36.6
.
Rom
.
11.33
.
The
Lord
doth
whatsoever
he
will
.
The
counsel
of
the
Lord
shall
stand
,
and
I
will
do
all
my
pleasure
.
Who
hath
resisted
his
will
?
But
the
petition
is
not
meant
of
this
secret
will
:
first
,
because
no
man
can
know
it
,
nor
search
it
out
until
it
come
to
pass
,
whereas
to
the
doing
of
this
will
,
knowledge
is
necessary
.
Secondly
,
For
that
it
is
unresistable
and
cannot
be
withstood
by
any
man
.
Thirdly
,
for
that
there
are
no
promises
for
the
performing
of
it
,
seeing
a
man
may
do
the
secret
will
of
God
,
and
perish
as
Judas
,
Deut
.
29.29
.
Rom
.
12.2
.
Deut
.
29.29
.
Mar.
3.35
.
Ps.
103.21
.
Math
.
7.21
.
&
12.50
.
1
Pet
.
2.15
.
Heb
.
10.36
.
Act.
21.14
.
Jo
.
6.40
.
Jo
.
14.1
.
1
Thes
4.3
.
Rom
.
6
13.
Jo
.
9.31
.
Rom
12.1
,
2.
1
et
.
2.15
Rom
.
8.29
.
Eph.
3.10
.
Pilate
,
&c.
Fourthly
,
A
man
may
do
the
secret
will
of
God
,
and
yet
sin
,
and
purpose
what
is
not
agreeable
to
the
secret
will
of
God
without
sin
.
2.
The
word
of
God
,
which
is
his
revealed
Will
,
setting
down
what
we
ought
to
do
,
believe
,
or
leave
undone
,
The
Ministers
of
his
that
do
his
pleasure
.
And
this
is
meant
in
this
place
.
Now
of
the
whole
revealed
Will
of
God
,
there
be
three
special
points
,
which
principally
belong
to
this
petition
.
1
To
believe
in
God
through
Christ
.
This
is
the
will
of
him
that
sent
me
,
that
every
one
which
seeth
the
Son
,
and
believeth
in
him
,
should
have
everlasting
life
.
2.
Sanctification
of
body
and
soul
,
This
is
the
will
of
God
,
even
your
sanctification
.
3.
The
bearing
of
afflictions
in
this
life
,
Those
which
he
knew
before
,
he
did
predestinate
to
be
made
like
to
the
Image
of
his
own
Son
.
Quest
.
What
is
it
to
do
the
Will
of
God
?
A.
To
obey
it
,
and
that
both
in
prosperity
and
adversity
,
All
that
the
Lord
hath
said
,
Ps.
142.10
.
Deut
.
6.1
,
2.
Deut
.
27.
●0
.
Ex.
24.7
.
Deut
.
4
6.
&
5.1
.
Act.
21.14
.
Eph.
6.6
.
Heb
.
13.21
.
Jam
.
1.25
.
1
Pet
.
4.2
.
we
will
do
and
obey
.
Thou
shalt
therefore
obey
the
voice
of
the
Lord
thy
God
,
and
do
his
commandments
.
Quest
.
What
is
meant
by
these
words
,
In
earth
?
A.
Earth
in
this
place
,
is
put
by
a
Metonymy
of
the
subject
,
for
men
dwelling
on
the
earth
;
Ps.
33.8
.
Ps.
67.2.7
.
Ps.
65.5
.
Ps.
96.9
.
as
in
that
of
the
Psalmist
,
Let
all
the
earth
fear
the
Lord
:
let
all
the
inhabitants
of
the
world
stand
in
awe
of
him
.
The
persons
who
should
do
this
Will
,
are
noted
forth
by
the
place
where
they
live
,
and
where
this
Will
must
be
done
:
see
,
all
men
on
earth
must
desire
that
Gods
will
may
be
done
on
earth
.
Man
by
nature
doth
his
own
will
and
the
will
of
Satan
:
but
he
is
to
desire
and
do
not
his
own
will
,
but
the
will
of
God
.
Quest
.
What
is
the
meaning
of
the
words
following
,
As
it
is
in
Heaven
.
A.
These
words
shew
the
manner
how
we
must
pray
to
do
the
will
of
God
,
that
is
,
readily
in
all
parts
,
constantly
with
some
resemblance
to
the
heavenly
creatures
.
Ps.
103.20
.
Luc
.
1.6
.
2
Reg
.
23.25
.
Ps.
119.112
.
Ps.
103.20
,
21.
These
persons
are
pointed
at
by
the
place
where
they
are
,
and
where
they
do
the
Will
of
God
,
viz.
heaven
,
and
it
s
meant
of
the
Holy
Angels
,
who
in
heaven
,
do
shew
willing
,
ready
,
faithful
and
constant
subjection
and
obedience
unto
God
.
And
this
is
signified
in
the
Scriptures
when
they
are
said
to
be
winged
,
and
to
stand
continually
beholding
the
face
of
our
heavenly
Father
.
The
particle
in
which
the
force
of
the
sentence
doth
lie
,
Heb
.
12.23
.
1
Sam
.
15.22
.
is
not
here
a
note
of
parity
,
degree
or
equality
,
but
of
similitude
,
likeness
,
and
truth
.
In
heaven
the
Angels
obey
God
,
in
Earth
men
Living
ought
to
be
obedient
.
Ps.
143.10
.
Jo
.
5.30
.
Act.
21.14
.
Mat
.
26.42
.
Deut
.
29.29
.
Ps.
119.106
.
Col.
3.16
.
Quest
.
What
desire
you
of
God
in
this
petition
?
A.
That
whatsoever
God
revealeth
as
his
Will
unto
us
,
which
he
would
have
us
do
,
or
by
event
maketh
known
as
his
Will
in
us
,
which
we
must
suffer
,
that
we
may
obey
him
both
in
the
one
and
the
other
;
like
as
the
heavenly
creatures
obey
him
,
that
is
,
speedily
,
readily
,
faithfully
,
and
constantly
.
Quest
.
What
is
the
ground
of
this
petition
?
Mal
.
1.6
.
1
Sam
.
3.18
.
Rom
.
7.12
.
Isa
.
39.8
,
1
Pet
.
4.2
.
A.
That
God
is
our
absolute
Sovereign
and
gracious
Father
,
whose
Will
is
the
rule
of
Justice
,
most
Holy
,
Equal
and
Good
,
whereunto
by
debt
and
covenant
we
must
be
conformable
,
and
which
God
of
his
grace
will
inable
us
to
do
.
Quest
.
What
do
we
acknowledge
concerning
our selves
?
A.
First
we
acknowledge
that
once
we
were
in
that
condition
,
that
we
might
have
done
the
will
of
God
,
whereunto
we
were
obliged
by
the
covenant
and
commandment
of
justice
,
and
the
debt
of
former
favours
received
.
Secondly
,
that
since
the
fall
we
are
apt
to
do
our
own
will
,
but
to
neglect
,
yea
resist
the
will
of
God
,
and
to
cast
off
the
yoke
of
Christ
:
Tit
.
3.3
.
with
which
rebellion
is
joyned
inability
to
do
what
is
commanded
,
or
to
suffer
patiently
what
is
laid
upon
us
.
Quest
.
What
are
the
particular
things
we
desire
of
God
in
this
Petition
?
A.
First
,
we
desire
grace
to
deny
our
own
wills
:
because
they
are
corrupt
,
unjust
,
and
dangerous
,
Es.
58.13
.
1
Pet
.
4.2
.
Luc
.
9.23
.
Gen.
6.5
.
&
8.21
.
Rom
.
8.7
.
&
7.24
.
which
may
be
proved
by
the
corruption
of
the
understanding
after
the
fall
,
from
which
evil
thoughts
,
devices
,
counsels
,
purposes
and
resolutions
do
flow
:
which
Moses
affirmeth
to
be
evil
in
man
even
from
his
childhood
,
as
also
Paul
saith
,
That
the
wisdom
of
the
flesh
is
an
enemy
to
God
,
because
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
.
Now
if
the
understanding
be
corrupt
,
the
will
must
needs
be
evil
:
and
if
we
be
not
able
so
much
as
to
will
well
,
we
are
much
less
able
to
work
well
.
Besides
we
are
not
in
our
own
power
,
but
belong
unto
the
Lord
:
wherefore
our
own
reason
or
will
must
not
bear
sway
in
our
counsels
and
doings
,
we
must
not
set
before
us
this
end
to
seek
what
is
expedient
according
to
the
flesh
.
Mat
.
16.24
.
Ps.
1
9.8
.
Vers
.
19.
Vers
.
36
,
37.
Vers
.
133.
1
Cor
.
15.10
.
2
Cor
.
●
.
5
.
1
Cor
13.9
.
Ps.
119.18.33.34
.
Col.
1.9
,
10.
Eph
5.17
.
Deut
.
4.14
.
&
5.1
.
Is.
8.19
,
20.
Ps.
1.2
.
&
119.97
.
●rov
.
2.1
,
2.
Prov.
●9
.
2
.
&
4.5
,
7.
Jo
.
6.29
.
Rom
.
1.5.12
.
Heb
.
10.36
,
●8
Heb
.
11.6
.
Rom
.
14.23
.
●s
.
86.11
.
Zeph
.
2.3
.
Ps.
119
32
,
36.
Ps.
51.6
.
Tit
.
3
8.
Phil
1.10
.
2
Cor
.
2.17
.
Gen.
17.1
.
H●b
.
13.18
.
1
Tim
.
1.5
.
M●t
.
6.1
,
2.
Luc
.
18.11
,
12.
Ps.
119.112.167
,
168.
Ps.
119.60
Deut
.
5.28
,
29.
This
renouncing
of
our selves
is
so
necessary
,
that
Christ
will
acknowledge
none
to
be
his
disciple
,
unless
he
first
deny
his
own
will
.
Howbeit
because
nothing
is
more
hard
then
to
renounce
our
own
will
,
because
we
are
carnal
,
and
love
our selves
,
and
our
own
too
carefully
,
we
are
taught
to
ask
it
of
God
that
he
will
bring
this
to
pass
,
and
give
us
power
to
renounce
our
own
wills
.
Secondly
,
we
pray
that
God
would
not
leave
us
to
our selves
,
our
own
errors
and
wicked
desires
.
I
will
keep
thy
statutes
:
O
forsake
me
not
utterly
,
I
am
a
stranger
in
the
earth
,
hide
not
thy
commandments
from
me
,
Incline
my
heart
unto
thy
testimonies
,
and
not
to
covetousness
.
Turn
away
mine
eyes
from
beholding
vanity
.
Order
my
steps
in
thy
word
;
and
let
not
any
iniquity
have
dominion
over
me
.
Thirdly
,
we
beg
the
true
knowledge
of
Gods
will
,
so
much
as
may
direct
us
in
doing
well
,
and
guide
us
in
every
good
motion
,
desire
,
and
action
:
for
otherwise
how
shall
we
do
it
?
How
can
that
servant
please
his
master
,
who
cannot
tell
what
he
would
have
done
of
him
?
Most
men
will
have
books
of
statutes
in
their
houses
,
and
if
they
be
to
deal
in
any
great
matter
they
will
take
counsel
of
their
books
:
In
like
manner
men
should
acquaint
themselves
with
the
word
of
God
,
which
is
the
rule
of
righteousness
,
according
to
which
they
ought
to
walk
.
Fourthly
,
we
crave
increase
of
Faith
that
might
season
every
affection
,
command
every
thought
,
and
subdue
every
passion
into
the
obedience
of
Gods
will
and
govern
in
every
action
.
It
is
the
will
of
God
,
that
we
should
live
by
faith
in
all
estates
,
inseparably
adhering
to
every
commandment
,
and
resolutely
holding
fast
every
promise
,
though
it
be
far
above
our
apprehension
.
Fiftly
,
We
beg
humility
of
heart
and
spirit
,
that
we
might
be
ready
at
all
times
to
submit
our selves
to
the
good
pleasure
of
God
.
Seek
ye
the
Lord
,
ye
meek
of
the
earth
▪
seek
meekness
,
seek
judgement
.
6.
Truth
,
soundness
,
integrity
,
uprightness
,
and
sincerity
is
to
be
prayed
for
,
that
they
may
be
inwardly
increased
,
and
shine
forth
in
all
our
practice
and
conversation
.
Thou
requirest
truth
in
the
inward
parts
.
Paul
prayeth
in
the
behalf
of
the
Philippians
,
that
they
might
be
sincere
and
withour
offence
till
the
day
of
Christ
.
It
is
the
commandment
of
God
,
that
we
should
be
inti●e
and
upright
in
all
things
:
but
what
he
commandeth
,
that
must
we
crave
of
him
by
hearty
supplication
.
7.
Willingness
,
delight
,
diligence
and
fervor
in
well-doing
is
to
be
asked
of
God
,
that
the
heart
being
set
at
liberty
,
we
might
be
able
to
set
upon
that
which
is
pleasing
in
the
sight
of
God
,
freely
,
with
chearfulness
,
and
without
delay
.
Thy
people
shall
come
willingly
.
It
is
good
to
be
zealous
in
a
good
matter
.
Ps.
110.3
.
Gal
.
4.18
.
Psal
.
119.45
.
Vers
60.
Ps.
119.143
.
Ps.
119.35
.
Jo
.
4.34
.
Col.
2.7
.
&
10.
Heb
.
13.18
.
Ps.
119.36
,
●7
.
Deut
.
26.14
.
Heb
.
13.20.21
,
&
6.1
.
2
Cor
.
7
1.
1
Pet
.
1.14
,
15.
2
Pet
.
1.5
.
1
Thess
.
4.1
.
Ps.
119.6
.
Ph.
2.13
.
Heb
.
13.21
.
Ps.
17.5
.
Act.
20.24
.
Ps.
139.24
.
Gal
.
6.9
.
2
Thess
.
2.16
,
17.
Act.
24.16
.
Ph.
3.13.14
.
2
Thess
.
3.13
.
Ps.
119.44.112
Apo
.
2.10
.
1
Cor
.
11.1
.
Ps.
106.3
.
Rev.
13.10
.
Col.
1.11
.
Eph.
6.15
.
Rom
5
8.
2
Sam
.
15
25
,
26.
Luc
.
9.23
.
Jam
.
1.2
.
Heb
.
12.7
.
Act.
14.21
.
Mat
.
16.24
.
2
Cor
.
6.4
.
Act
4
13.
&
5.29
1
Cor
.
16.13
.
2
Tim
.
2.25.26
.
I
will
run
the
race
of
thy
commandments
,
when
thou
shalt
enlarge
my
heart
.
I
made
haste
and
delayed
not
to
keep
thy
commandments
.
Make
me
to
go
into
the
path
of
thy
commandments
,
for
therein
I
delight
.
8.
We
pray
that
God
would
give
us
grace
more
and
more
to
renounce
and
die
to
our
own
will
and
works
;
that
he
should
continually
kindle
and
keep
alive
in
us
a
desire
,
care
,
and
endeavor
in
all
things
to
live
honestly
in
our
conversations
and
particular
callings
,
and
strengthen
us
with
grace
more
fully
in
all
parts
to
obey
him
,
till
we
feel
not
our selves
,
but
Christ
thinking
,
speaking
,
working
in
us
.
As
ye
have
received
of
us
how
ye
ought
to
walk
,
and
to
please
God
,
so
abound
more
and
more
.
9.
That
he
would
inable
us
wholy
to
do
whatsoever
he
requireth
,
and
give
us
not
onely
to
will
,
but
to
do
his
pleasure
fully
in
one
thing
as
well
as
another
.
Hold
up
my
goings
in
thy
paths
,
that
my
foot-steps
slip
not
.
Lead
me
in
the
way
everl●sting
.
10.
That
he
would
establish
us
to
persevere
constantly
in
his
obedience
,
unto
the
end
,
and
in
the
end
,
without
starting
,
fainting
,
or
intermission
.
So
shall
I
keep
thy
Law
continually
,
for
ever
and
ever
.
Blessed
are
they
that
keep
judgement
,
and
he
that
doth
righteousness
at
all
times
.
11.
That
he
would
give
us
in
all
the
evils
we
endure
,
to
make
his
Will
our
will
,
and
bless
his
Name
,
and
inable
us
with
strength
of
grace
aforehand
,
to
bear
whatsoever
it
shall
please
him
to
lay
upon
us
.
My
brethren
count
it
all
joy
,
when
ye
fall
into
divers
tribulations
.
12.
That
he
would
strengthen
us
with
boldness
and
courage
in
well
doing
,
against
the
fear
of
persecution
,
loss
of
goods
,
liberty
or
life
.
Grant
unto
thy
servants
,
that
with
all
boldness
they
may
speak
thy
word
.
Lastly
,
we
pray
that
God
would
bring
such
as
belong
to
his
mercy
from
the
snare
in
which
they
are
taken
to
do
the
divels
and
their
own
will
,
to
do
his
pleasure
and
work
in
his
vineyard
.
Quest
.
What
considerations
should
move
us
to
the
more
devout
making
of
this
request
?
A.
These
three
.
1.
The
necessity
of
making
this
Petition
.
2
The
great
benefits
of
obedience
.
3.
The
miserable
estate
of
them
that
live
in
disobedience
.
Quest
.
How
may
the
necessity
of
making
this
petition
appear
?
A.
First
if
we
consider
how
most
live
in
the
open
breach
of
Gods
commandments
.
Would
it
not
grieve
a
good
subject
to
see
men
trample
down
the
Kings
Laws
,
and
every
one
run
upon
his
own
head
?
Secondly
,
if
we
think
how
many
things
daily
we
offend
in
our
unfruitfulness
,
which
maketh
us
rather
to
be
utterly
idle
and
pick
straws
,
then
gird
up
our selves
to
holy
thoughts
.
Our
idle
light
discourse
,
our
inordinate
affections
,
our
trespasses
every
where
,
and
following
our
own
lusts
.
Thirdly
,
if
we
remember
and
call
to
mind
what
unsoundness
,
insincerity
,
partiality
,
unchearfulness
,
sloth
,
coldness
,
we
shall
find
in
doing
the
work
of
God
.
We
are
dull
in
hearing
,
slight
in
prayer
,
negligent
in
preparing
our selves
to
the
Sacrament
,
inconstant
in
our
purposes
,
loose
in
our
thoughts
,
senceless
under
the
burden
of
sins
,
troubled
at
the
sins
of
word
or
deed
that
break
forth
to
our
disgrace
,
careless
of
what
our
conscience
telleth
us
to
be
amiss
betwixt
God
and
our
own
souls
.
Fourthly
,
how
imperfectly
,
and
in
a
sorry
fashion
,
we
perform
our
daily
dutyes
both
towards
God
and
one
another
,
what
a
deal
of
sin
cleaveth
unto
them
,
that
we
cannot
perfect
the
things
we
desire
.
Fifthly
,
our
inconstancy
,
which
maketh
us
no
sooner
in
a
good
thing
,
but
we
are
out
again
:
and
as
little
birds
leap
from
pale
to
sprig
,
so
we
are
out
and
in
,
off
and
on
,
and
through
sloth
cannot
hold
out
at
these
works
,
which
are
a
dead
work
to
our
unregenerate
parts
.
Sixthly
,
our
utter
impatience
to
think
,
will
,
do
,
perfect
in
some
sort
,
and
persevere
in
any
good
things
,
and
the
strength
of
our
natural
inclination
carrying
us
another
w●●
.
Sence
of
want
makes
earnest
in
seeking
help
;
the
hungry
belly
will
cry
for
bread
.
He
that
feels
corruption
haling
him
to
that
which
is
evil
,
cannot
but
cry
to
the
Lord
for
strength
of
grace
.
Lastly
,
the
manifold
discomforts
which
the
divel
doth
muster
against
us
,
that
he
might
keep
us
from
entring
into
,
or
continuing
on
,
in
any
good
action
.
Quest
.
What
are
the
benefits
of
obedience
?
A.
1.
This
is
the
way
to
gain
the
honor
and
reputation
of
wise
men
.
This
is
your
wisdom
and
understanding
in
the
sight
of
the
Nations
.
Deut
.
4.6
.
Eph.
5.15
,
17.
Jer
.
4.22
.
Io
.
7.17
.
Act.
13.22
.
To
be
wise
unto
evil
is
the
greatest
sottishness
:
to
be
wise
in
obedience
the
greatest
prudence
.
2.
By
doing
Gods
will
we
shall
come
to
more
knowledge
of
his
will
.
If
any
man
will
do
his
will
(
saith
Christ
)
he
shall
know
of
the
doctrine
,
whether
it
be
of
God
or
no
.
3.
To
fulfill
Gods
will
,
is
to
be
a
man
according
to
Gods
own
heart
.
It
is
to
approve
a
mans
self
to
be
Gods
child
,
and
Christs
brother
:
Mar.
3.35
.
He
that
doth
the
will
of
God
,
the
same
is
my
brother
,
sister
,
and
mother
,
saith
Christ
.
4
God
will
mercifully
hear
the
prayers
of
them
that
devote
themselves
to
the
obedience
of
his
will
If
any
man
will
do
his
will
,
him
he
heareth
;
Jo
.
9.31
.
Ps.
50.23
.
and
to
such
belongeth
the
salvation
of
God
.
5.
All
blessings
spiritual
and
temporal
are
promised
,
and
shall
be
conferred
upon
them
that
obey
the
commandments
,
and
walk
before
God
in
love
,
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
But
to
him
that
is
happy
,
no
good
thing
is
wanting
,
no
evil
can
approach
.
6.
Jo
.
13.17
.
The
Kingdom
of
Heaven
is
graciously
promised
to
them
that
walk
in
obedience
.
Quest
.
What
is
the
miserable
estate
of
the
disobedient
?
A.
1.
They
are
children
of
wrath
,
Eph.
2.3
.
&
5
,
6.
Rom
.
6.16
.
because
they
remain
children
of
disobedience
.
2.
They
are
yet
in
the
power
of
sin
;
for
his
servants
they
are
whom
they
obey
.
3.
These
men
cannot
scape
without
punishment
.
He
that
knoweth
not
his
masters
will
is
worthy
stripes
,
saith
our
Saviour
,
But
he
that
knoweth
his
masters
will
,
and
yet
prepareth
not
,
Luc
.
12.47
,
48
neither
doth
according
to
his
will
,
shall
be
beaten
with
many
stripes
.
4.
Disobedience
doth
exasperate
God
,
he
could
not
else
have
been
so
much
provoked
by
Adam
and
Eves
transgressing
his
will
,
for
to
curse
the
world
in
such
sort
that
it
groaneth
under
the
burden
of
it
unto
this
day
;
and
to
damne
all
men
in
eternal
flames
,
had
not
the
very
Son
of
God
by
taking
the
curse
upon
himself
,
saved
a
chosen
number
of
them
.
How
did
Sauls
disobedience
provoke
the
Lord
against
him
?
Who
because
he
rejected
the
Word
of
the
Lord
,
the
Lord
rejected
him
;
1
Sam
.
15.23
.
yet
his
fact
was
such
,
as
carnal
reason
could
,
and
did
say
much
in
excuse
of
it
;
but
it
was
disobedience
.
Wherefore
let
no
willing
transgressor
of
Gods
Will
,
deceive
himself
,
nor
suffer
any
man
to
deceive
him
:
For
such
things
cometh
the
wrath
of
God
upon
the
children
of
disobedience
.
Eph.
5.6
.
For
this
is
most
certain
,
That
Christ
cometh
in
flaming
fire
,
2
Thess
.
1.8
.
to
render
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
.
CHAP.
VIII
.
The
Things
that
we
bewail
,
the
Evils
that
we
pray
against
,
the
special
Things
for
which
we
are
to
give
thanks
,
with
the
severall
usefull
Inferences
that
may
be
drawn
from
this
Petition
.
Question
.
WHat
are
the
things
that
we
bewail
in
this
Petition
?
A.
1.
We
are
to
bewail
the
corruption
of
our
hearts
,
that
we
are
so
prone
not
to
regard
,
will
,
or
do
the
Commandement
of
God
,
but
to
rebell
or
disobey
.
Put
a
match
to
an
heap
of
Gunpowder
,
on
a
suddain
it
will
be
all
on
a
flame
;
and
as
long
as
we
adde
matter
to
the
fire
,
it
burnes
:
so
by
nature
we
are
most
ready
to
sin
,
so
soon
as
the
least
occasion
is
given
;
This
sinfull
disposition
of
heart
,
with
all
the
corrupt
motions
,
desires
and
lusts
that
issue
from
it
,
are
to
be
bewailed
with
grief
.
2.
We
are
to
be
displeased
with
our selves
for
our
slack
and
imperfect
obedience
to
God
,
Psal
.
119.18
.
Isa
.
29.
●3
.
&
48.1
.
Ier
.
5.2
.
Mat
.
15.7
,
8.
2
Tim
.
3.5
.
and
for
our
hypocrisie
,
privy
pride
,
ignorance
,
infidelity
,
unwillingness
,
presumption
,
deadness
of
spirit
,
coldness
,
inconstancy
,
murmuring
,
rebellion
,
disobedience
,
and
many
other
wants
which
break
out
when
we
are
in
doing
Gods
will
.
There
is
no
servant
of
God
,
but
hath
wants
in
his
best
works
,
which
are
matter
of
mourning
unto
him
.
3.
We
must
bewail
the
errours
of
our
life
,
who
forgetting
the
Word
of
God
,
which
should
have
been
our
counsellour
and
guid
,
have
often
stepped
aside
after
the
imaginations
and
lusts
of
our
evil
and
deceitfull
hearts
.
In
many
things
we
offend
all
.
4.
It
is
to
be
lamented
,
that
many
times
when
we
pray
with
the
lips
,
or
slightly
with
the
heart
,
Thy
will
be
done
,
in
deed
and
truth
we
lean
to
our
affections
and
lusts
,
that
oppose
themselves
to
the
Law
of
God
.
Est.
3.5
,
6.
1
Reg
.
21.4
.
Psal
.
43.5
.
Jon
.
4.8
,
9.
Luk
.
15
28.
Mat
6.24
.
&
13.22
.
Rom
.
12.2
.
1
Tim
.
6.9
,
10.
2
Tim
.
4.10
.
2
Chro
.
33.10
.
D
ut
.
9.24
.
&
31.27
.
1
Sam
.
15.23
.
2
Pet
.
2.7
.
Gal
.
6.9
.
Mal
.
1.13
.
Ezek
.
9.4
.
Jer
.
9
1
,
2.
Act.
7.51
.
Rev.
16.9
.
Gen.
4.13
.
Exo
.
16.23
.
Numb
.
21.5
.
Deut
.
1.27
.
Iob
1.22
.
1
Cor
.
10.10
.
Iude
16.
1
Sam
.
28.7
.
1
Sam
.
31.4
.
2
Sam
.
17.23
.
Act.
16.27
.
5.
We
must
humble
our selves
for
our
unquietness
of
mind
,
dejectedness
,
discontent
and
impatience
,
when
God
laies
any
cross
on
us
,
either
immediately
by
his
own
hand
,
or
by
his
instruments
,
as
disobedient
Children
,
unkind
neighbours
,
tart
or
soure
companions
of
life
.
It
is
Gods
will
that
we
should
suffer
affliction
,
and
withall
humble
our selves
under
his
mighty
hand
.
6
We
must
here
bewail
the
sinne
of
the
world
,
as
ignorance
,
pride
,
hypocrisie
,
worldliness
,
ambition
,
schismes
,
contempt
of
Gods
Word
,
oppression
,
irreligiousness
,
prophaness
,
weariness
in
well-doing
,
open
rebellion
,
worldliness
,
murmuring
,
plasphemy
,
seeking
to
Wizards
for
help
,
&c.
Lot
was
vexed
with
the
unclean
conversation
of
the
Sodomites
from
day
to
day
:
so
ought
our
souls
to
be
vexed
and
grieved
continually
at
the
wickedness
of
our
time
.
Q.
What
are
the
Evils
that
we
pray
against
?
A.
First
,
We
pray
against
spiritual
desertions
,
that
we
be
not
given
up
to
blindness
of
mind
,
the
spirit
of
slumber
or
giddiness
,
hardness
of
heart
,
unbelief
,
inordinate
lusts
,
the
carnall
desires
of
the
flesh
,
and
the
assaults
of
Satan
,
Rom
.
13.13
,
14.
Psal
.
119.36
,
37
,
133
,
vers
.
to
be
inticed
,
or
drawn
aside
by
them
,
to
do
what
is
displeasing
unto
God
.
Incline
my
heart
unto
thy
Testimonies
,
and
not
to
covetousness
.
Turn
away
mine
eyes
from
beholding
vanity
.
Secondly
,
The
particular
evils
that
must
be
bewailed
,
Zach
.
3.1
.
1
Ioh
.
3.4
.
2
Pet
.
1.4
.
are
to
be
prayed
against
,
as
being
contrary
to
the
will
of
God
,
which
is
to
be
done
of
us
in
faith
,
according
to
knowledg
,
with
sincerity
,
integrity
,
cheerfulness
,
speed
,
humility
,
diligence
and
constancy
,
viz.
the
will
and
power
of
Satan
,
the
dominion
of
sinne
,
&c.
ignorance
,
Rom
.
8.7
.
Hos
.
4.6
.
Heb
.
5.12
.
1
Tim
.
1.13
.
Deut
.
10.16
.
Psal
.
95.8
.
Prov.
23.35
.
Isa
.
56.12
.
Ier
.
44.16
,
17.
Rom
.
2
4
,
5.
2
Tim
.
3.13
.
Hos
.
6.4
.
Ioh
.
5.35
.
Gen.
30.1
.
Eccl.
7.12
.
Iud
.
vers
.
16.
a
purpose
and
resolution
to
continue
in
sin
,
hypocrisie
,
prophaness
,
inconstancy
,
murmuring
,
or
complaining
against
Gods
providence
.
Q.
What
are
the
special
things
for
which
we
are
to
give
thanks
?
A.
We
give
thanks
to
God
,
that
he
hath
begun
to
enlighten
our
minds
with
the
knowledg
of
his
truth
,
hath
begotten
us
unto
a
lively
faith
,
and
hath
been
pleased
to
renew
,
incline
,
govern
,
and
effectually
move
our
will
,
that
things
spiritual
and
Divine
do
delight
,
content
and
please
it
:
when
as
by
nature
of
our selves
we
can
savour
nothing
but
what
is
carnall
.
Who
am
I
,
Rom
.
7.25
.
1
Chro
.
29.14
.
and
what
is
my
people
,
saith
David
,
that
we
should
obtain
strength
to
offer
so
willingly
after
this
sort
?
This
is
a
most
glorious
,
mercifull
work
of
God
,
farre
more
excellent
then
the
naturall
fashioning
of
us
in
our
Mothers
Womb
,
as
spiritual
life
is
to
be
preferred
to
temporall
,
and
the
joyes
of
Heaven
exceed
the
pleasures
of
this
world
.
Q.
What
Conclusions
may
be
gathered
from
this
Petition
?
A.
1.
Every
Christians
desire
,
Prayer
and
endeavour
in
this
life
must
be
,
that
Gods
will
be
obeyed
in
all
things
.
Teach
me
to
do
thy
will
,
Psal
.
143.10
.
Ioh
.
5.30
.
Gen.
26.5
.
for
thou
art
my
God
.
Our
Saviour
saith
,
I
seek
not
mine
own
will
,
but
the
will
of
my
Father
which
hath
sent
me
.
For
God
is
an
absolute
Sovereign
,
good
reason
therefore
that
his
will
should
be
the
Law
of
his
creature
.
The
will
of
the
Lord
alone
is
good
in
it self
and
perfect
in
every
point
,
as
being
the
will
of
our
most
excellent
and
heavenly
Father
,
who
commandeth
us
nothing
but
that
which
is
good
,
Rom
.
7.12
.
Rom
.
12.2
.
and
layeth
upon
us
nothing
but
profitable
to
our
salvation
.
And
if
the
heavenly
Angels
do
refuse
to
do
no
Commandement
,
but
most
willingly
execute
whatsoever
is
required
of
them
,
it
were
a
shamefull
and
foule
thing
for
us
,
who
by
nature
are
lost
,
and
yet
redeemed
by
the
Sonne
of
God
,
and
adopted
to
be
his
Brethren
,
to
resist
the
will
of
God
,
or
draw
back
from
his
holy
Precepts
.
How
can
we
for
shame
weary
,
grieve
,
and
dishonour
him
by
our
disobedience
,
Isa
.
7.13
.
Heb
.
3.10
.
Rom
.
2.23
,
24.
1
Tim
.
6.1
.
Ioh
.
17.4
.
who
hath
in
his
unspeakable
mercy
honoured
and
advanced
us
,
above
all
we
are
able
to
comprehend
?
Rather
it
is
our
duty
to
glorifie
our
heavenly
Father
by
a
cheerfull
,
mild
and
filiall
submission
of
our selves
to
his
will
in
doing
whatsoever
shall
be
commanded
.
I
have
glorified
thee
on
earth
,
(
saith
Christ
)
I
have
finished
the
work
which
thou
hast
given
me
to
do
.
The
Apostle
in
all
his
sufferings
comforted
himself
in
this
,
that
he
knew
Christ
should
be
magnified
in
his
body
,
Phil
.
1.20
.
whether
it
were
by
life
or
by
death
.
For
this
end
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
the
bondage
of
Satan
,
and
sinne-revenging
justice
of
God
,
that
we
should
live
no
longer
according
to
the
lusts
or
will
of
men
,
Luk
.
1.74
,
75.
1
Pet
.
4.2
.
Phil
2.13
.
Isa
.
48.17
.
but
according
to
the
will
of
God
.
2.
It
is
God
that
giveth
us
both
will
and
deed
,
maketh
us
persevere
in
every
good
Word
and
work
,
teacheth
us
to
profit
in
obedience
.
Not
being
able
of
our selves
to
do
what
is
truly
acceptable
unto
God
,
we
sue
unto
him
for
grace
:
nor
being
able
to
go
forward
,
we
intreat
him
to
uphold
,
incite
and
strengthen
us
.
This
necessity
of
Divine
grace
we
confess
in
this
Petition
.
2
Cor
.
3.5
.
1
Cor
.
15.10
.
Cant
1.4
.
Ier
.
31.18
.
Psal
.
119.5
,
18
,
36.
●sal
.
239.24
.
Hos
.
14.8
.
Merc
.
in
h
.
l.
Ioh
.
15.5
.
1
Cor
.
15.10
.
We
are
not
sufficient
of
our selves
to
think
any
thing
as
of
our selves
.
We
cannot
move
till
God
breath
into
us
the
life
of
grace
:
and
when
he
ceaseth
to
stirre
and
carry
us
forward
,
we
cease
to
move
.
Draw
me
,
we
will
runne
after
thee
.
In
thoughts
and
words
we
are
like
eccho's
,
we
cannot
speak
inwardly
or
outwardly
till
God
hath
spoken
first
to
us
.
In
the
deeds
we
do
,
he
prepareth
them
and
worketh
them
first
,
we
after
him
in
nature
,
as
a
Boy
writing
under
one
who
leadeth
his
hand
in
that
he
writeth
.
Of
me
is
your
fruit
found
:
without
me
ye
can
do
nothing
.
I
laboured
more
abundantly
then
they
all
,
yet
not
I
,
but
the
grace
of
God
that
is
with
me
.
3.
No
mans
obedience
is
perfect
:
for
that
we
pray
for
,
is
not
yet
attained
.
In
many
things
we
offend
all
;
in
the
good
things
we
do
,
Gal
.
5.17
.
we
cannot
perfect
them
.
The
flesh
lusteth
against
the
spirit
.
Concupiscence
and
lust
doth
still
warre
in
our
members
,
not
for
a
time
,
but
as
long
as
we
live
in
this
world
,
and
diffuses
its
poyson
into
our
best
actions
.
Not
that
our
best
deeds
are
sinnes
,
but
that
they
are
sinfull
by
reason
of
the
corruption
that
cleaveth
unto
them
:
As
Wine
having
some
water
mingled
with
it
,
yet
is
called
Wine
:
for
the
best
part
giveth
denomination
to
the
whole
.
The
work
of
the
Spirit
in
respect
of
that
order
and
degree
which
God
hath
instituted
,
is
perfect
:
but
it
is
his
pleasure
only
to
begin
our
perfection
in
this
life
,
and
to
consummate
it
in
the
life
to
come
.
But
we
must
remember
,
that
good
works
are
so
:
of
God
,
that
they
are
wrought
by
us
,
they
are
the
works
of
God
,
but
in
and
by
us
as
his
instruments
,
from
whom
their
imperfection
ariseth
,
and
not
from
him
,
who
is
the
principall
Agent
never
deficient
.
4.
Christians
must
detest
the
works
of
the
flesh
,
and
take
care
that
they
be
not
misled
or
over-ruled
with
corrupt
and
carnal
lusts
,
though
they
carry
a
shew
of
piety
and
godly
zeal
.
If
any
one
will
be
my
Disciple
,
he
must
deny
himself
.
The
Disciples
were
urged
with
zeal
,
when
they
desir'd
fire
to
come
from
Heaven
,
and
consume
the
Samaritans
,
Luk
.
9.54
.
who
refused
to
give
entertainment
unto
our
Saviour
.
Mat
.
16.21
.
Rom
.
13.14
.
Peter
was
carried
with
love
when
he
perswaded
his
Master
to
spare
himself
,
but
he
heard
from
him
,
Get
thee
behind
me
Satan
.
Take
no
care
for
the
flesh
to
fulfill
the
lusts
thereof
.
It
is
the
greatest
slavery
to
be
a
bond-man
to
his
desires
,
and
to
be
carried
headlong
with
lust
and
longing
to
obtain
what
we
covet
.
Again
,
it
is
much
better
to
wish
and
desire
that
which
is
just
and
right
,
then
to
obtain
what
is
contrary
to
the
Law
of
God
,
vertue
and
sound
reason
.
And
he
is
in
worse
case
,
whosoever
doth
compass
that
,
which
rashly
,
and
by
impulsion
of
carnall
lust
or
appetite
he
desired
,
though
in
it self
not
unlawfull
,
then
he
that
doth
not
obtain
,
what
he
hath
well
desired
.
And
if
we
look
into
the
Scripture
,
we
shall
find
,
that
the
godly
did
never
follow
their
own
pleasures
,
or
grow
indulgent
to
their
affections
,
but
it
was
much
to
their
hurt
or
damage
.
5.
True
Christians
must
be
as
carefull
to
have
good
lives
,
Rom
.
6.13
.
1
Pet
.
2.15
.
words
,
works
,
as
good
hearts
.
We
say
not
only
Thy
Kingdom
come
,
but
Thy
will
be
done
.
Every
man
will
hope
he
hath
grace
in
his
heart
,
and
yet
no
man
careth
for
obedience
in
his
life
:
Iam
.
1.21
.
Mat
.
7.21
.
but
the
not
doers
of
Gods
will
deceive
themselves
.
Not
every
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
:
but
he
that
doeth
the
will
of
my
Father
which
is
in
Heaven
.
God
hath
made
the
whole
man
,
and
requireth
obedience
of
soul
and
body
.
Each
man
shall
be
judged
according
to
his
works
,
Rom
.
12.1
,
2.
and
receive
according
to
that
he
hath
done
in
this
life
,
be
it
good
or
evil
.
The
Law
of
God
bindeth
the
whole
man
to
his
good
behaviour
,
and
not
the
heart
alone
:
if
it
reach
to
the
inclination
and
thought
,
much
more
to
our
words
and
actions
.
What
,
that
it
is
incredible
to
think
that
the
heart
should
be
right
and
honest
,
when
the
tongue
is
perverse
,
or
the
conversation
dissolute
?
And
because
nothing
is
more
excellent
,
honourable
,
sweet
and
comfortable
,
than
to
serve
God
,
and
to
lead
our
life
according
to
his
Law
and
Precepts
,
what
can
a
Christian
wish
or
desire
more
,
than
to
walk
in
the
waies
of
God
,
than
to
conceive
nothing
in
mind
,
to
undertake
nothing
in
action
,
which
is
repugnant
to
the
Law
of
God
?
It
ever
went
well
with
the
Saints
,
whiles
they
walked
in
their
uprightness
:
it
ever
went
evil
with
them
,
if
they
turned
aside
into
any
by-path
.
6.
Prayer
must
be
made
,
and
care
had
that
Gods
will
be
done
in
an
holy
manner
.
The
heavenly
manner
,
as
well
as
the
lawfull
matter
of
doing
Gods
will
must
be
observed
.
Eph.
6.6
.
Rom
.
1.9
.
Mat
.
22.37
.
Servants
are
exhorted
to
do
the
will
of
God
from
the
heart
.
Paul
served
God
in
spirit
.
The
tenour
of
the
Commandement
is
,
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
heart
,
with
all
thy
soul
,
and
with
all
thy
thought
.
The
same
externall
act
may
be
done
by
the
righteous
and
by
the
wicked
;
Isa
.
58.3
.
both
may
come
to
Church
,
hear
a
Sermon
,
receive
the
Sacrament
,
give
an
Almes
:
it
is
the
manner
of
doing
that
makes
the
difference
.
This
is
the
heart
,
life
and
very
soul
of
every
good
action
.
Actions
which
are
good
in
the
matter
thereof
,
yet
do
stinke
,
and
are
very
iniquity
in
Gods
account
,
Isa
.
1.13
.
if
they
be
not
done
aright
.
Jehu
was
commanded
to
execute
judgment
upon
the
House
of
Ahab
,
and
rewarded
for
it
:
but
his
heart
was
not
upright
,
Hos
.
1.4
.
1
Cor
.
7.10
.
and
that
fact
is
censured
as
murther
.
7.
Every
Believer
must
abide
in
that
Calling
,
wherein
he
was
called
,
and
submit
his
proper
judgment
to
the
will
of
God
,
who
doth
provide
better
for
us
,
then
we
can
wish
or
desire
.
Every
man
must
keep
his
order
,
and
with
cheerfulness
faithfully
execute
the
charge
that
is
committed
unto
him
,
and
do
those
things
that
be
proper
to
his
Calling
.
All
Christians
have
a
double
Calling
;
one
general
,
another
special
:
and
it
is
the
Lords
will
that
every
one
of
us
in
all
the
actions
of
our
life
should
look
to
our
own
Calling
,
which
is
as
it
were
a
standing
appointeed
to
every
one
of
God
,
that
we
should
not
runne
at
random
in
the
whole
course
of
our
life
:
to
which
,
whosoever
desireth
to
hold
a
right
course
in
doing
his
duty
,
must
needs
apply
himself
.
This
is
the
direct
means
to
obtain
good
success
in
the
things
we
go
about
:
for
God
of
his
infinite
mercy
and
grace
hath
promised
to
direct
our
actions
,
studies
,
counsels
and
endeavours
,
that
none
other
events
shall
follow
them
,
then
which
he
knoweth
to
serve
for
his
glory
and
our
salvation
.
8.
Christians
must
not
content
themselves
in
any
thing
they
have
attained
,
but
must
strive
to
perfection
.
Heb
.
6.1
.
&
13.20
,
21.
2
Cor
.
7.1
.
Let
us
go
on
unto
perfection
Natural
things
in
their
manner
long
after
the
perfection
of
themselves
.
Light
bodies
are
not
well
and
quiet
,
if
they
be
not
above
,
and
in
their
place
.
An
Infant
is
still
growing
in
the
womb
till
all
parts
be
perfected
;
and
when
it
is
come
into
the
world
,
it
resteth
not
till
it
come
to
perfect
stature
.
So
that
it
may
justly
be
doubted
,
there
is
not
truth
of
Christianity
,
if
there
be
not
a
desire
and
longing
after
the
perfection
of
Christianity
.
Be
perfect
,
as
your
heavenly
Father
is
perfect
:
in
every
thing
,
Mat
.
5.48
.
and
every
way
perfect
.
If
the
beginnings
of
grace
be
sweet
,
what
shall
the
consummation
be
?
If
the
first
recovery
out
of
sickness
be
welcome
and
delightsome
,
who
doth
not
long
for
perfect
health
?
Can
any
man
take
pleasure
in
his
defects
?
I
count
not
my self
perfect
,
saith
the
Apostle
,
Phil
.
3.12.13
,
14.
but
I
forget
that
which
is
b●hind
,
and
strive
hard
forward
towards
the
marke
.
We
must
shoot
at
the
highest
Mark
,
though
we
take
up
our
Arrows
short
enough
daily
.
When
we
call
men
still
on
,
they
think
we
know
not
what
we
would
have
,
do
they
not
thus
and
thus
,
&
c
.
?
But
he
that
laboureth
not
to
be
better
,
will
grow
worse
and
worse
:
for
who
gathereth
not
,
scattereth
.
Neither
is
there
cause
why
any
man
should
object
,
as
if
Christ
might
seem
contrary
to
himself
,
when
he
teacheth
us
to
strive
to
attain
that
perfection
of
Angels
,
which
we
cannot
come
unto
but
only
in
Heaven
.
Calv
.
in
har
.
Evang
.
in
Mat
.
6.10
.
For
it
is
not
needfull
when
we
pray
that
the
earth
may
be
obediently
framed
to
the
beck
of
God
,
to
examine
and
sift
every
man
,
but
it
is
sufficient
by
this
Prayer
to
testifie
,
that
we
hate
and
are
sorry
for
every
thing
that
we
see
contrary
to
the
will
of
God
,
and
desire
that
it
were
taken
out
of
the
way
:
not
only
that
it
may
be
the
Ruler
of
all
our
affections
,
but
that
with
such
cheerfulness
as
becometh
us
,
we
may
give
our selves
wholly
to
fulfill
the
same
.
More
plainly
,
Albeit
it
be
confessed
that
we
cannot
in
this
world
perform
perfect
obedience
to
the
will
of
God
,
yet
notwithstanding
it
is
required
of
us
to
take
in
hand
to
do
it
as
well
as
we
can
,
and
to
pray
God
in
the
Name
of
Christ
,
that
by
sending
his
holy
Spirit
,
he
would
bend
our
minds
thereunto
,
and
mercifully
pardon
whatsoever
weakness
remaineth
.
For
even
then
the
Lord
heareth
his
Children
,
when
according
to
his
will
they
ask
those
things
which
here
they
cannot
have
,
and
which
he
hath
decreed
not
to
make
perfect
in
them
in
this
life
:
to
wit
,
when
he
doth
increase
in
them
the
gift
of
sanctification
,
so
that
they
profit
every
day
more
and
more
in
the
knowledg
and
performance
of
his
will
,
and
as
for
the
want
of
their
obedience
he
doth
not
lay
it
to
their
charge
.
Besides
,
the
Lord
doth
require
perfection
of
us
in
the
Covenant
of
grace
,
though
he
be
pleased
to
accept
of
sincerity
:
Now
what
God
doth
require
of
us
,
we
must
beg
of
him
.
St
Pauls
Prayer
for
the
Church
of
Corinth
was
that
they
might
not
do
any
evil
,
2
Cor
.
7.13
.
although
he
knew
that
no
man
liveth
which
sinneth
not
,
although
he
knew
that
in
this
life
we
must
alwaies
pray
,
Forgive
us
our
sinnes
.
It
is
our
frailty
,
that
in
many
things
we
all
do
amiss
,
but
a
vertue
,
that
we
would
do
amiss
in
nothing
,
and
a
testimony
of
that
vertue
when
we
pray
that
what
occasion
of
sinne
soever
doth
offer
it self
,
we
may
be
strengthened
from
above
to
withstand
it
.
They
pray
in
vain
to
have
sinne
pardoned
which
seek
not
also
to
prevent
sinne
by
Prayer
,
even
every
particular
sinne
by
Prayer
against
all
sinne
,
except
men
can
name
some
transgression
wherewith
we
ought
to
have
truce
.
But
things
impossible
must
not
be
asked
;
as
it
is
for
us
in
this
life
to
do
the
will
of
God
,
as
the
Angels
do
.
First
,
This
Particle
[
As
]
signifieth
not
the
degree
,
but
the
kind
of
obedience
,
sc
:
sincerity
and
uprightness
.
But
to
ask
and
obtain
this
of
God
,
is
not
contrary
to
this
Decree
.
Secondly
,
Things
simply
and
in
themselves
impossible
are
not
to
be
asked
:
but
things
in
some
sense
impossible
,
if
we
have
respect
to
the
Decree
of
God
,
may
lawfully
be
desired
.
Now
perfection
is
not
simply
impossible
,
but
in
respect
of
Divine
dispensation
;
not
absolutely
,
but
during
this
life
.
For
God
will
give
grace
to
them
that
ask
it
,
to
do
his
will
in
respect
of
inchoation
in
this
life
,
in
respect
of
consummation
in
the
life
to
come
.
Non
enim
angustis
huju●
vitae
spatijs
circumscrebitur
hujus
Petitionis
effectus
.
Til
.
Synt
.
p.
2.
de
orat
.
Dom
.
19.
Therefore
consummation
is
to
be
desired
,
and
the
impossibility
in
this
life
patiently
to
be
born
.
Consummation
is
to
be
desired
in
this
life
,
that
we
might
obtain
it
hereafter
:
for
he
that
doth
not
pray
for
it
now
,
shall
never
possesse
it
at
any
time
.
But
it
is
one
thing
that
we
cannot
obtain
perfection
,
another
,
not
to
desire
it
.
For
God
will
have
us
to
desire
it
every
moment
,
though
he
will
not
give
it
in
this
life
.
It
nothing
pertains
to
us
to
search
the
Decree
of
God
,
and
what
he
hath
determined
to
do
:
when
we
have
this
Rule
prescribed
,
that
we
should
ask
according
to
the
will
of
God
.
Therefore
we
ought
to
subject
our selves
to
the
will
of
God
,
and
to
ask
those
things
that
God
willeth
us
to
ask
,
whether
he
hath
decreed
it
or
not
.
In
brief
,
We
must
desire
,
strive
after
,
and
hope
for
continuance
,
increase
,
perfection
of
grace
,
which
in
full
measure
we
shall
obtain
in
the
life
to
come
.
9.
In
all
sufferings
that
God
shall
lay
upon
us
,
we
must
be
patient
,
cheerfull
and
constant
.
The
Lord
hath
ordained
,
that
by
afflictions
his
servants
should
be
made
conformable
unto
his
Son
Jesus
Christ
.
Rom
.
8.29
.
It
is
set
down
as
a
Canon
,
that
by
many
afflictions
we
must
enter
into
the
Kingdom
of
Heaven
.
Act.
14.21
.
And
this
is
a
very
principall
use
of
this
Petition
,
thereby
to
comfort
our selves
against
the
offences
of
afflictions
,
and
of
this
present
world
.
For
when
being
spent
with
long
sickness
we
pine
away
,
are
contemned
of
most
men
,
suffer
injuries
and
persecutions
,
finally
are
tryed
with
a
continuall
cross
,
then
do
we
find
how
hard
and
difficult
it
is
to
say
this
from
the
heart
.
If
any
man
will
be
the
Disciple
of
Christ
,
Luk
.
9.23
.
2
Tim
.
2
,
3.
Heb
.
12.6
,
7.
he
must
deny
himself
,
and
take
up
the
cross
.
We
are
by
profession
Souldiers
,
who
must
endure
hardness
The
will
of
God
is
good
and
holy
,
when
he
doth
afflict
,
as
well
as
when
he
doth
command
or
bless
.
1
Sam
.
3.18
.
Isa
.
39.8
.
1
Pet
.
4.13
,
14.
It
is
the
Lord
,
saith
Eli
,
let
him
do
what
seemeth
him
good
.
Good
is
the
Word
that
thou
hast
spoken
,
saith
Hezekiah
.
It
is
a
singular
honour
,
that
God
should
call
us
forth
to
suffer
any
thing
for
his
Name
sake
:
and
by
our
patient
suffering
his
Name
is
glorified
.
There
want
not
manifold
Examples
to
encourage
us
in
suffering
for
the
truth
.
When
the
Brethren
besought
Paul
not
to
go
to
Jerusalem
,
because
he
was
there
like
to
be
delievered
into
the
hands
of
the
Gentiles
:
What
mean
you
(
saith
he
)
thus
to
weep
and
to
break
mine
heart
:
Act.
21.13.14
.
for
I
am
ready
not
only
to
be
bound
,
but
also
to
die
at
Jerusalem
,
for
the
Name
of
the
Lord
Jesus
,
which
the
brethren
at
Caesarea
hearing
,
held
themselves
quiet
,
and
said
,
The
will
of
the
Lord
be
done
.
10.
In
proposing
examples
for
imitation
,
we
must
set
before
us
the
best
,
and
such
as
we
know
to
be
good
,
perfect
and
heavenly
.
In
following
such
examples
,
1
Cor
.
11.1
.
we
shall
alwaies
find
matter
of
humiliation
,
when
we
see
in
them
how
short
we
come
of
what
we
should
do
,
how
much
we
are
wanting
in
our
best
services
.
Also
looking
upon
them
we
shall
alwaies
have
cause
to
proceed
on
,
and
grow
better
and
better
:
for
as
yet
we
have
not
attained
the
Mark
.
Heaven
is
the
hope
and
Inheritance
of
the
Saints
,
unto
which
they
are
born
anew
and
adopted
;
into
which
they
are
admitted
by
grace
,
and
which
they
shall
possess
in
glory
hereafter
:
good
reason
therefore
that
they
should
strive
for
perfection
,
and
accustome
themselves
to
walk
according
to
the
policies
of
the
New
Jerusalem
.
What
though
they
cannot
be
as
perfect
as
their
copy
,
yet
the
better
the
copy
is
,
the
nearer
they
may
learn
,
the
more
eagerly
will
they
strive
to
come
to
perfection
.
Once
man
could
have
obeyed
perfectly
,
and
again
shall
possess
sanctification
perfect
and
compleat
in
every
degree
.
11.
In
Heaven
is
all
perfect
obedience
.
There
is
neither
defect
nor
failing
there
in
the
least
circumstance
.
1
Cor
.
13.12
.
2
Per
.
3.13
.
No
unclean
thing
can
enter
into
it
.
When
the
Angels
,
who
abode
not
in
the
truth
,
had
sinned
,
they
were
cast
out
of
Heaven
,
never
to
be
admitted
into
that
Mansion
again
.
Heaven
is
the
Throne
of
God
,
the
Habitation
of
the
holy
Angels
,
Heb
.
12.23
.
and
of
the
Souls
of
just
and
perfect
men
:
so
that
in
it
there
is
no
place
for
sinne
or
temptation
.
CHAP.
IX
.
Of
the
Fourth
Petition
,
shewing
the
signification
of
the
Word
Give
.
And
what
is
meant
by
Bread
,
and
Daily
Bread
.
Why
this
Petition
,
for
Temporal
,
is
put
before
others
,
for
Spiritual
Things
.
Question
.
WHat
is
the
fourth
Petition
?
A.
Give
us
this
day
our
daily
Bread
.
Q.
What
doth
this
word
Give
signifie
?
A.
To
Give
signifies
First
,
1.
To
appoint
or
ordain
.
Josh
.
9.27
.
Rev.
1●
.
3
.
2.
To
teach
or
instruct
;
a●
receive
is
to
learn
.
Gen.
23.9
,
13
Prov
9.9
.
Prov.
4
10.
Psal
28.4
.
Numb
21.21
.
Psal
.
6.10
.
Gen.
20.6
.
&
31.7
.
Psal
.
55
22.
&
66.9
.
Exo
.
3.19
.
Deut
.
16
,
17.
2
Cor
.
8.5
.
Gen.
28.20
.
Psal
.
2.8
.
Ioh
.
3.16
.
Gen.
31
9.
Gen
32.10
.
2
Cor
.
9
9
,
20.
To
sell
for
a
full
price
or
valuable
consideration
.
For
as
much
money
as
it
is
worth
,
he
shall
give
it
.
Secondly
,
To
recompense
according
to
desert
:
Give
them
according
to
their
deeds
,
give
them
after
the
work
of
their
hands
,
render
to
them
their
desert
.
Thirdly
,
To
permit
or
suffer
.
Thou
wilt
not
give
or
suffer
thy
holy
one
to
see
corruption
.
Fourthly
,
To
consecrate
and
offer
willingly
.
Every
man
shall
give
according
to
the
gift
of
his
hand
.
These
gave
themselves
to
the
Lord
.
Fifthly
,
To
bestow
freely
and
graciously
.
So
Jacob
vowed
,
If
God
will
give
me
Bread
to
eat
,
and
raiment
to
put
on
.
God
hath
taken
away
the
Cattell
of
your
Father
,
and
given
them
unto
me
And
thus
it
is
taken
in
this
Petition
:
for
God
is
not
indebted
to
any
man
,
but
whatsoever
we
receive
from
him
,
is
of
free
gift
.
The
full
sense
of
the
word
is
,
Give
possession
,
give
right
,
give
continuance
,
give
leave
and
ability
to
use
and
keep
aright
and
holy
;
give
a
blessing
to
the
right
and
holy
use
of
daily
Bread
.
Q.
What
is
meant
by
Bread
?
A.
1.
Christ
is
c●●●ed
the
true
and
living
Bread
that
came
down
from
Heaven
.
Ioh
6.32
,
50
,
5●
,
55.
Isa
.
55.1
,
2.
●rov
.
9.5
.
Heb
5
14.
Jer
.
●5
.
16
.
Heb
.
6
5
,
6.
Act.
20
7
1
Cor
.
10.
●6
.
1
King
.
13.9
.
Gen
14
18.
&
45.23
.
Gen.
47.13
.
Psal
.
1●4
.
15
.
Ruth
1.
●
.
Lev
.
3.11
.
&
2●
.
6
.
Numb
28.2
.
Eccl
9
7.
Gen.
3.19
.
&
18.5
.
Exo
.
2.20
.
&
18.12
.
Isa
.
58.7
.
Ezek
.
18.7
.
Isa
.
3.1
Deut
.
8.3
.
Lev
.
26.5
,
26.
Mat
.
4.4
.
Prov.
27.27
.
Jer
.
11.19
.
Psal
.
147.9
.
2
King
.
6.22
,
23.
Gen.
31.54
.
Mar.
6.36
.
with
Mat
.
14
,
15.
Mat
15.2
.
Luk
.
14.1
.
Prov.
31.14
.
Hag
.
1.
●
.
2.
The
Word
of
God
is
compared
to
Milk
,
Water
,
strong
Meat
,
Wine
;
and
we
are
said
to
eat
or
feed
upon
it
:
though
it
be
not
expresly
called
Bread
,
unless
it
be
once
in
the
Proverbs
.
3.
The
Sacrament
of
the
Lords
Supper
is
called
Bread
.
4.
Material
Bread
made
of
Corne
to
nourish
this
natural
life
,
is
signified
by
it
;
as
when
Bread
and
Water
are
distinctly
named
,
or
Bread
and
Wine
,
or
Bread
and
Meat
.
5.
Bread
is
taken
for
the
grain
whereof
it
is
made
.
6.
It
is
taken
for
all
kindes
of
Meats
,
whereby
the
natural
life
is
sustained
and
cherished
.
In
the
sweate
of
thy
brows
thou
shalt
eat
thy
Bread
,
that
is
,
thou
shalt
get
thee
food
.
The
Lord
will
take
away
the
stay
of
Bread
,
and
the
stay
of
Water
,
that
is
,
of
Meat
and
Drink
.
Man
liveth
not
by
Bread
onely
.
Goates
milk
is
called
Bread
;
Honey
,
1
Sam
.
14
28.
Flesh
,
Job
6.7
.
The
fruit
of
Trees
is
called
Bread
.
The
food
of
Beasts
is
called
Bread
.
To
set
Bread
and
Water
before
men
,
is
to
prepare
great
Provision
.
To
buy
Bread
is
interpreted
to
buy
Victuals
.
To
eat
Bread
with
one
,
is
to
dine
or
banquet
with
him
.
And
generally
all
food
necessary
for
the
maintenance
of
this
life
is
signified
by
this
word
Bread
.
Q.
How
must
it
be
taken
in
this
Petition
?
A.
1.
Some
understand
it
of
the
spiritual
Bread
that
cometh
down
from
heaven
,
and
giveth
life
to
the
world
,
even
Christ
himself
the
spiritual
Manna
,
promised
in
Paradise
,
figured
in
the
wilderness
,
fore-spoken
by
the
Prophets
,
shadowed
in
the
Law
,
manifested
in
the
Gospel
.
The
reasons
they
render
of
this
exposition
are
;
First
,
this
prayer
is
a
compendiary
sum
of
all
the
holy
Doctrine
concerning
God
and
our
salvation
in
Christ
,
wherein
it
cannot
be
thought
,
that
he
himself
and
our
incorporating
in
him
(
the
root
and
basis
of
all
good
things
we
have
from
him
)
should
be
omitted
,
being
that
which
he
so
presseth
us
to
seek
,
Jo
.
3.3
.
&
6.32
.
&c.
and
giveth
the
first
place
unto
in
all
his
doctrines
.
Secondly
,
the
methode
and
order
of
the
petitions
were
not
so
natural
,
to
ask
earthly
benefits
before
heavenly
bl●ssings
.
Thirdly
,
the
Analogy
and
correspondence
of
these
later
petitions
with
the
former
three
;
for
as
they
beginning
with
the
great
and
glorious
name
of
God
,
fall
afterwads
to
his
adjoynts
of
the
Kingdom
,
and
honour
:
so
these
begin
with
Christ
and
regeneration
through
him
,
the
fruits
whereof
are
justification
and
sanctification
,
which
follow
in
their
place
:
as
the
Apostle
agreeably
hereunto
reduceth
the
benefits
we
have
by
Christ
,
to
these
three
heads
,
and
that
in
the
same
order
:
regeneration
the
root
and
mother
of
the
rest
:
justification
and
sanctification
,
1
Jo
.
5.8
.
the
two
twins
,
and
noble
pair
that
cometh
from
it
.
There
he
three
that
bear
record
in
earth
,
to
the
soul
and
conscience
of
every
true
believer
:
The
spirit
or
part
regenerate
:
Water
,
whereby
we
are
washed
and
cleansed
from
our
sin
,
Heb
.
9.14
.
1
Jo
.
1.7
,
9.
1
Jo
.
5.6
.
and
blood
purging
and
abolishing
both
the
root
and
fruits
of
it
;
which
is
attributed
to
the
blood
of
Christ
.
And
that
is
so
to
be
taken
in
this
place
,
not
for
expiation
,
is
gathered
by
that
the
Apostle
said
before
,
This
is
he
that
came
by
Water
and
Blood
,
that
is
to
say
,
not
our
justifier
onely
,
which
all
men
do
willingly
imbrace
:
but
to
sanctifie
us
also
,
which
men
will
not
easily
be
brought
unto
.
Fourthly
,
Seeing
it
is
plain
,
that
by
obtaining
pardon
for
our
sins
,
and
righteousness
in
Christ
(
which
is
asked
in
the
fifth
petition
)
consequently
we
have
all
the
blessedness
that
belongeth
to
it
,
one
part
whereof
is
this
,
to
have
all
outward
things
,
as
additaments
and
appendances
cast
unto
us
,
so
far
as
God
hath
appointed
them
for
our
good
;
Mat
.
6.33
.
and
further
then
that
,
we
have
no
warrant
to
desire
them
:
It
seemeth
not
so
likely
,
that
either
our
Saviour
Christ
would
rent
these
things
asunder
,
and
transplant
one
from
another
,
especially
to
set
the
fruit
before
the
branch
that
beareth
it
,
or
in
so
short
a
sum
admit
of
repetition
,
which
must
needs
follow
,
if
being
else
where
included
,
we
ask
them
here
by
name
.
And
this
also
may
serve
to
prove
,
that
no
defect
or
maime
can
justly
be
imputed
to
this
absolute
form
of
prayer
,
though
outward
things
come
not
within
compass
of
the
fourth
petition
.
Fifthly
,
the
doubling
of
the
Article
,
This
our
bread
this
daily
,
sheweth
it
to
be
no
common
Bread
,
Io
.
6.32
.
but
a
Bread
of
some
rare
and
singular
qualityes
;
the
very
like
doubling
of
the
Article
to
that
purpose
,
we
find
in
the
self
same
argument
,
the
bread
the
true
.
And
most
aptly
is
Bread
here
taken
up
,
to
express
our
spiritual
conjunction
with
Christ
,
beeing
that
which
to
the
worlds
end
must
represent
him
in
the
Sacrament
of
the
Lords
Supper
.
Sixthly
,
the
word
translated
daily
,
which
maketh
all
the
doubt
,
being
never
read
but
in
this
prayer
onely
,
and
therefore
of
an
uncertain
signification
,
is
derived
from
{αβγδ}
,
not
as
it
is
expounded
competent
or
sufficient
for
our
nature
,
that
is
,
for
our
sustenance
and
nourishment
(
for
of
that
signification
of
the
word
,
you
shall
hardly
find
any
example
,
as
H.
Stephanus
in
his
Greek
Thesaurus
noteth
)
but
in
that
sense
which
the
Scripture
useth
it
(
and
never
otherwise
)
as
it
signifieth
wealth
and
substance
:
Luc
.
14.12
,
13.
Tit
.
2.14
.
from
whence
are
derived
two
words
of
neer
affinity
,
{αβγδ}
here
,
and
{αβγδ}
,
one
noting
that
,
which
as
the
remain
and
overplus
of
our
substance
,
we
lay
up
in
store
and
keep
for
a
Jewel
;
the
other
,
that
which
excelleth
all
wealth
and
substance
,
Rom
.
9.5
.
Eph.
4.6
.
Ps.
119.14
.
which
(
among
many
other
)
is
one
signification
of
the
preposition
{αβγδ}
)
And
so
doth
{αβγδ}
aptly
answer
{αβγδ}
.
I
rejoyce
in
the
way
of
thy
testimonies
,
as
above
all
substance
.
And
it
seemeth
that
our
Saviour
Christ
doth
herein
allude
to
that
saying
of
Solomon
,
Cant
.
8.11
.
If
a
man
would
give
all
the
substance
of
his
house
,
for
this
love
,
he
would
be
utterly
despised
.
Lastly
,
It
is
not
probable
that
in
so
heavenly
compendious
prayer
Christ
hath
taught
us
to
ask
any
terrene
or
earthly
thing
.
This
exposition
is
confirmed
by
the
consent
of
Fathers
:
but
amongst
the
Papists
themselves
it
is
disallowed
for
these
reasons
.
Cham
.
tom
.
4.
de
Euch
.
1.
9
cap
.
11.
§
26.
Maldon
.
in
Mat
.
6.11
.
Mat
.
6.34
.
Jo
.
6.34
.
&
4.15
.
Luc
.
11.3
.
Bell
.
tom
4.
de
oper
.
bon
.
in
part
.
●
cap
6
Gen.
28.20
.
P●o
.
30.8
.
Mat
.
14.20
.
Jam
.
5.13
.
1
Reg
.
8
35.
1
Pet
5.7
.
Ph.
4.6
.
1.
We
pray
Give
us
this
day
,
as
though
we
were
forbid
to
beg
for
the
morrow
,
as
it
is
explained
in
the
verses
following
.
But
the
spiritual
bread
we
may
ask
not
for
a
day
onely
,
but
all
the
dayes
of
our
life
.
2
We
ask
this
Bread
as
a
thing
necessary
for
us
every
day
,
as
it
is
manifest
by
the
words
,
Our
daily
bread
:
But
it
is
not
necessary
to
receive
the
Sacrament
every
day
.
3.
The
examples
of
the
Saints
,
the
commandment
of
Christ
teach
that
earthly
blessings
may
lawfully
be
asked
.
If
God
will
give
me
bread
to
eat
,
and
raiment
to
put
on
,
saith
Jacob
:
Give
me
neither
poverty
nor
riches
,
feed
me
with
food
convenient
for
me
,
saith
Agur
,
Pray
that
your
flight
be
not
in
the
Winter
,
saith
our
Saviour
,
Is
any
man
afflicted
,
let
him
pray
?
Is
the
heaven
shut
that
it
doth
not
rain
,
pray
and
the
Lord
will
hear
?
We
are
exhorted
to
cast
our
care
upon
God
,
not
for
spiritual
things
onely
,
but
in
all
things
,
making
our
requests
known
unto
him
.
But
if
earthly
blessings
must
be
desired
,
it
is
most
agreeable
to
reason
to
refer
them
to
this
petition
,
the
words
themselves
sounding
so
clearly
for
it
.
If
the
desire
of
temporal
blessings
may
be
referred
to
any
other
petition
,
it
is
indirectly
,
not
as
the
proper
object
of
that
petition
,
and
that
to
many
as
well
as
one
.
The
reasons
alledged
to
the
contrary
are
easily
answered
,
as
will
appear
in
the
exposition
of
the
words
following
.
2.
The
Papists
generally
,
and
some
Protestants
expound
it
of
bread
Sacramental
and
corporal
both
.
Their
reasons
be
,
Bell
.
ubi
sup
.
first
the
Lords
prayer
should
be
very
imperfect
and
maimed
,
if
the
meat
of
the
body
should
be
craved
so
diligently
,
without
any
mention
of
spiritual
meat
.
2.
In
the
same
Chapter
the
Lord
doth
prohibite
the
care
of
corporal
things
,
Rhem
.
annot
in
Mat
.
6.11
.
therefore
it
is
not
probable
he
would
teach
us
to
ask
corporal
things
onely
or
principally
in
this
petition
.
3.
The
Bread
that
here
we
ask
is
superstantial
,
that
is
,
the
bread
that
passeth
or
excelleth
all
creatures
.
But
this
reason
fighteth
with
their
opinion
,
as
it
doth
with
the
truth
:
For
if
the
Bread
we
ask
excelleth
all
creatures
,
how
can
we
beg
corporal
sustenance
under
the
name
of
Bread
?
Bellarmine
maketh
this
objection
,
and
returneth
such
an
answer
as
directly
overthroweth
the
Jesuites
argument
.
The
word
{αβγδ}
saith
he
,
Bellar
.
ubi
supra
if
we
consider
the
sound
,
doth
signifie
supersubstantial
:
but
if
we
consider
the
subject
matter
,
it
is
no
more
but
substantial
or
essential
,
that
it
may
seem
to
be
referred
not
so
much
to
the
excellency
,
as
the
necessity
of
Bread
.
For
the
Greek
Fathers
,
who
best
knew
the
force
of
the
Greek
word
,
as
Basil
,
Gregory
Nyssen
,
In
Qu
.
brev
.
q
.
25●
,
orat
.
4.
de
orat
.
Dom
vise
Iansen
.
har
Evang
.
c
41.
Catech
.
Trid
.
par
.
4
c
.
13.
q
.
5
,
6.
E●even
copies
of
the
old
transl●●ion
in
Mat
.
hath
●aily
bread
.
Francis
.
Luca
.
Burgensis
.
Maldonat
.
in
.
Math
.
6.11
.
Chrysostom
,
Theophilact
and
Euthymius
in
their
Commentaries
upon
Mathew
the
6.
do
say
,
{αβγδ}
to
be
substantial
bread
,
that
is
,
bread
fit
for
the
nourishment
of
my
substance
.
Whereunto
the
ancient
Interpreter
had
respect
,
who
renders
it
Daily
,
that
is
,
what
bread
we
daily
need
.
And
whereas
the
vulgar
edition
in
this
place
of
Mathew
,
hath
supersubstantial
;
He
answereth
,
first
there
be
many
antient
books
of
the
vulgar
edition
who
have
not
supersubstantial
,
but
Daily
.
As
it
is
manifest
that
Cyprian
read
it
,
and
the
whole
Latin
Church
,
which
in
the
Lords
prayer
,
which
without
doubt
it
took
out
of
Mathew
,
hath
alwayes
prayed
and
prayeth
,
Our
daily
bread
give
us
this
day
.
Moreover
as
the
Greeks
read
{αβγδ}
,
and
yet
having
no
regard
of
the
preposition
expound
it
substantial
,
why
may
not
we
Latines
read
it
supersubstantial
,
that
Word
may
answer
to
word
,
and
yet
without
regard
of
the
preposition
expound
it
substantial
?
Add
that
when
the
vulgar
Latin
edition
doth
render
the
same
word
in
Luke
Daily
,
in
Mathew
supersubstantial
,
the
word
supersubstantial
must
so
be
expounded
,
that
it
may
fitly
agree
with
the
word
Daily
.
But
it
will
most
fitly
consent
,
if
by
the
word
supersubstantial
,
we
say
that
bread
is
signified
which
is
daily
necessary
for
the
nourishing
and
conserving
of
our
substance
.
Finally
,
supersubstantial
may
be
the
same
that
very
substantial
:
as
superabundare
is
valde
abundare
.
In
which
signification
supersubstantial
bread
,
and
daily
bread
is
altogether
the
same
.
For
therefore
it
is
very
necessary
,
because
it
is
very
substantial
.
Thus
far
Bellarmine
directly
contrary
to
the
Annotation
of
the
Jesuites
.
But
not
the
reason
of
the
Jesuites
onely
,
but
that
opinion
of
our
adversaries
is
disallowed
by
Maldonate
,
for
the
reasons
before
laid
down
out
of
him
against
the
first
opinion
.
To
them
that
object
[
as
in
the
second
reason
above
mentioned
in
defence
of
our
adversaries
opinion
]
it
is
not
probable
that
in
so
heavenly
a
prayer
Christ
would
teach
us
to
ask
any
earthly
thing
onely
or
principally
:
He
answereth
,
that
Christ
intended
not
to
command
us
to
seek
earthly
things
,
to
which
we
are
prone
by
nature
:
but
to
instruct
whence
and
how
we
ought
to
seek
them
.
For
he
teacheth
us
to
seek
them
,
Vis
.
Iansen
har
.
Evang
.
cap
.
41.
pag
.
262.
263.
not
from
earth
,
as
bruite
beasts
,
but
of
God
,
as
men
;
not
for
all
ages
,
but
for
the
present
time
.
But
this
is
not
an
earthly
,
but
an
heavenly
precept
;
and
that
so
far
,
that
very
few
obey
it
though
Christ
have
taught
.
Thus
this
second
opinion
is
sufficiently
confuted
by
the
adversaries
themselves
.
Further
their
exposition
may
be
disproved
by
these
arguments
.
First
our
Saviour
Chr
st
,
who
condemned
vain
repetition
,
and
by
a
form
of
prayer
provided
a
remedy
against
the
same
,
is
made
here
of
the
Jesui
es
to
fault
against
his
own
rule
:
for
that
which
is
contained
in
the
second
petition
,
they
teach
to
be
asked
in
the
fourth
.
Secondly
,
they
lodge
in
one
petition
things
of
divers
kinds
,
and
far
removed
in
nature
,
spiritual
,
and
corporal
,
heavenly
and
earthly
:
yea
(
according
to
their
dotage
)
the
creature
and
the
Creator
,
which
if
they
were
well
herbinged
should
not
have
lyen
so
neer
together
.
Thirdly
,
hereof
it
should
●ollow
,
that
he
taught
them
expresly
to
ask
that
which
he
had
neither
institu●ed
,
nor
instructed
them
of
,
and
whereof
his
disciples
were
utterly
ignorant
.
For
the
Sacrament
of
the
Supper
was
not
as
yet
instituted
,
Iansen
.
ubi
supra
.
and
the
Sacraments
of
the
old
Law
,
they
make
but
bare
and
naked
figures
or
signes
,
severed
from
the
spiritual
food
that
they
represent
.
Lastly
.
seeing
it
is
also
quotidian
or
daily
bread
as
they
confess
it
,
it
ought
every
day
to
be
asked
of
the
Lord
,
and
consequently
daily
to
be
received
,
if
it
may
be
come
by
:
unless
men
will
mock
the
Lord
,
in
asking
that
which
they
will
not
take
,
when
it
is
offered
.
Whereby
first
,
are
condemned
the
elder
Churches
which
used
this
great
liberty
:
secondly
,
they
bewray
their
own
sacriledge
,
that
make
no
shew
of
offer
of
it
unto
the
people
but
once
a
year
:
whereupon
they
may
better
call
it
their
yearly
,
then
their
daily
bread
.
Thirdly
,
they
bewray
again
the
foolish
superstition
of
the
whole
Clergy
,
to
whom
it
is
accounted
for
an
hainous
crime
,
if
they
consecrate
the
Fryday
and
Saturday
before
Easter
.
3.
The
true
and
general
received
opinion
is
,
that
by
bread
in
this
petition
is
meant
all
corporal
food
,
yea
all
things
necessary
to
the
maintenance
of
this
life
,
Gen.
28.20
.
Mat
6.32
.
1
Tim
.
6.8
.
Act.
14.16
.
usually
comprehended
under
these
two
heads
,
food
and
raiment
.
Also
by
bread
are
meant
the
causes
and
good
effects
of
bread
,
as
fruitful
seasons
,
good
temperature
of
air
,
health
and
chearfulness
,
as
the
Apostle
saith
,
He
filled
our
hearts
with
food
and
gladness
.
And
because
in
this
petition
Christ
would
comprehend
all
corporal
things
which
are
necessarily
required
for
the
passing
of
this
life
:
Gen
25.21
.
Mat
.
8.6
.
1
Tim
.
2.2
.
1
Reg
.
8.36
.
therefore
the
word
Bread
in
this
place
is
rightly
extended
further
,
to
all
things
which
in
policy
,
oeconomy
,
in
the
f●rtility
of
the
earth
,
and
such
like
are
required
to
the
necessary
,
honest
,
quiet
passage
o●
this
life
.
Q
If
this
petition
concern
temporal
things
,
why
is
it
put
before
the
other
for
spiritual
?
A.
1.
In
the
ranking
of
these
petitions
our
Saviour
did
not
intend
to
note
what
is
first
or
last
in
order
.
Calv
.
har
.
Evag
.
in
Mat
.
6.11
.
Es.
44.22
.
&
59.2
.
Lam
.
3.44
.
Scult
.
deprecat
.
cap
.
25.
For
seeing
our
sins
are
as
a
cloud
that
hinder
the
access
of
our
requests
into
the
presence
of
the
Lord
,
and
separate
betwixt
us
and
his
mercy
,
it
is
necessary
that
we
ask
first
the
pardon
of
our
sins
.
2.
If
order
must
be
respected
in
these
petitions
,
we
may
say
,
that
Christ
did
not
will
to
follow
the
order
of
dignity
,
priority
or
excellency
;
as
if
the
temporal
estate
of
the
body
were
more
needful
,
more
excellent
,
or
more
to
be
desired
,
than
the
eternal
life
of
the
soul
:
but
of
nature
and
infirmity
,
as
the
natural
life
is
before
the
spiritual
,
and
a
man
must
have
a
being
in
nature
,
before
he
can
have
a
being
in
grace
;
and
a
comfortable
natural
life
is
both
the
fitter
subject
for
the
life
of
grace
,
and
fitter
instrument
by
which
grace
worketh
,
and
doth
the
will
of
God
upon
earth
.
Righteous
life
presupposeth
life
,
and
to
live
vertuously
it
is
impossible
except
we
live
.
The
Apostle
in
exhorting
men
to
contentment
,
1
Tim
.
6.8
.
although
they
have
in
this
world
no
more
then
very
bare
food
and
raiment
,
giveth
us
thereby
to
understand
,
that
those
are
even
the
lowest
of
things
necessary
,
that
if
we
should
be
stripped
of
all
those
things
without
which
we
might
possibly
be
,
yet
these
must
be
left
;
that
destitution
in
those
is
such
an
impediment
,
as
till
it
be
removed
,
suffereth
not
the
mind
of
man
to
admit
any
other
care
.
For
this
cause
first
God
assigned
Adam
maintenance
of
life
,
and
then
appointed
him
a
law
to
observe
.
Gen.
1.29
.
Gen.
2.17
.
Gen.
4.2
.
Gen.
4.26
.
For
this
cause
after
men
began
to
grow
to
a
number
,
the
first
thing
we
read
they
gave
themselves
unto
,
was
the
tilling
of
the
earth
,
and
feeding
of
cattel
.
Having
by
this
mean
whereon
to
live
,
the
principal
actions
of
their
life
afterward
are
noted
by
the
exercise
of
their
Religion
.
Therefore
the
petition
wherein
we
are
taught
to
desire
corporal
food
,
is
set
before
them
that
concern
the
good
of
our
soul
.
Of
this
order
we
may
give
these
reasons
further
.
1.
Request
to
have
a
comfortable
natural
life
and
being
upon
earth
,
doth
follow
immediately
upon
the
request
of
doing
Gods
will
on
earth
,
because
the
dead
cannot
praise
God
.
And
if
a
man
be
not
gathered
into
Christs
Kingdom
before
death
,
there
is
no
hope
:
For
there
is
no
work
,
nor
device
,
Is.
●8
.
18
,
19.
Eccl.
9.5
.
nor
knowledge
in
the
grave
.
Wherefore
because
no
man
can
do
the
will
of
God
on
earth
,
except
God
give
him
a
comfortable
life
upon
earth
,
this
petition
followeth
next
the
other
in
a
most
holy
order
.
2.
It
is
usual
in
Scripture
,
that
the
thing
which
is
least
to
be
insisted
upon
,
is
placed
first
in
order
,
before
that
which
is
sometimes
more
excellent
that
having
finished
the
less
worthy
subject
in
few
words
,
it
might
dwell
more
largely
upon
that
subject
which
was
more
worthy
.
So
our
Saviour
in
one
petition
,
and
in
few
words
doth
express
the
desires
of
a
natural
life
;
but
spendeth
more
words
about
the
spiritual
life
,
in
the
petitions
following
.
3.
Gods
indulgence
and
yeelding
to
mans
weakness
might
cause
this
order
;
giving
him
leave
to
ask
things
more
sensible
,
thereby
raising
him
to
ask
spiritual
.
Jo
.
4.53
.
Gen.
28.20
.
As
our
Saviour
by
curing
mens
bodies
,
did
lead
them
on
to
know
that
he
could
and
would
cure
their
souls
:
letting
it
appear
to
them
,
he
could
as
easily
say
,
Thy
sins
are
forgiven
thee
,
as
to
say
,
Rise
and
walk
.
In
like
manner
,
men
may
by
the
experiment
they
have
of
Gods
power
and
goodness
to
preserve
the
body
,
be
led
to
seek
unto
him
,
with
assurance
that
he
both
can
and
will
save
their
souls
.
4.
In
this
petition
Christ
teacheth
us
not
to
seek
bread
or
things
necessary
,
to
which
by
nature
we
are
prone
of
our selves
without
any
spur
,
but
whence
and
in
what
sort
we
ought
to
seek
them
.
For
he
lessoneth
us
to
seek
them
,
not
from
earth
,
Hac
petitione
cavet
,
ne
peccata
fiant
,
sequente
,
quomodo
facta
remittantur
.
Maldon
.
in
6.11
.
as
bruite
beasts
,
but
from
God
,
as
Christians
:
not
for
all
times
,
but
for
the
present
day
.
But
this
is
an
heavenly
,
not
an
earthly
precept
,
and
that
so
far
,
that
few
have
learned
it
of
Christ
our
Teacher
.
5.
It
might
be
added
,
that
when
Christ
teacheth
us
to
ask
bread
,
he
hath
not
so
much
regard
of
the
bodie
,
as
of
the
soul
.
For
he
cutteth
off
the
greatest
and
most
vehement
affection
,
from
which
the
greater
part
of
sins
doth
bud
and
spring
.
Q
What
is
meant
by
Daily
Bread
?
A.
The
Greek
word
{αβγδ}
hath
bred
great
difficulty
,
and
not
being
used
in
any
other
place
of
Scripture
,
is
differently
interpreted
of
Divines
.
Some
render
it
consubstantial
,
M●rius
Victor
.
advers
.
Arri
.
Maldon
.
ubi
supra
.
Drus
.
Epist
26.
Piscat
.
in
Math
.
6.11
.
Act.
7.26
&
16.11
.
&
23.11
.
Lib
5.
de
Sacram
Hierom
.
com
.
ad
Ezek
.
18
Aug.
de
verb
.
Dei
.
sec.
29.
Deut
.
32.29
.
1
Par
.
20.1
.
Prov.
27.1
.
Gorranus
superadditum
substantia
ad
sustentationem
.
Basil
.
inter
reg
.
252.
Em.
Sa
.
Ad
substantiae
nostrae
conservationem
necessarium
.
Luc
.
11.4
.
Barradim
:
Panem
ad
substantialitatem
.
hoc
est
,
panem
nostrae
substantia
necessarium
.
This
is
the
forc●
of
the
preposition
{αβγδ}
,
ut
aliquid
superadditum
designet
.
Mat
.
6.33
.
In
quaest
compend
.
exlicat
.
def
.
242.
Luc
.
15.12
.
that
is
,
bread
of
the
same
substance
with
us
.
Hierom
writeth
that
he
read
in
the
Gospel
of
the
Hebrews
{αβγδ}
crastinum
,
as
though
there
should
be
some
opposition
between
this
day
and
to
morrow
,
and
we
should
beg
for
this
Day
,
Bread
for
to
morrow
.
And
the
opposition
of
the
words
doth
well
agree
,
but
the
sentence
doth
not
agree
:
for
Christ
doth
not
teach
,
but
forbid
us
to
be
careful
for
that
morrow
.
Others
translate
it
succedaneum
,
that
is
,
which
succeedeth
to
bread
already
spent
,
and
that
it
succeed
the
nature
of
our
body
requireth
,
the
word
being
derived
of
the
participle
{αβγδ}
;
of
which
we
say
,
{αβγδ}
,
sc
.
{αβγδ}
,
that
is
,
the
day
succeeding
,
Ambrose
confesseth
and
Hierom
doth
not
dissemble
,
that
{αβγδ}
doth
signifie
that
which
cometh
or
succeedeth
.
Xenophon
speaketh
thus
,
{αβγδ}
,
vertente
seu
presente
anno
.
And
{αβγδ}
sequente
hyeme
.
For
those
things
are
called
{αβγδ}
which
are
to
come
.
And
Demosthenes
against
Midias
,
calleth
the
assembly
that
was
next
to
follow
{αβγδ}
.
In
the
seventy
it
is
found
used
for
the
time
to
come
.
And
as
Plutarch
in
Sertorio
speaketh
{αβγδ}
,
they
went
about
all
the
houses
in
order
,
or
they
went
about
from
house
to
house
.
So
bread
{αβγδ}
may
be
adventans
or
adventitius
,
which
it
sufficeth
not
to
have
taken
once
,
but
which
in
this
vicissitude
of
changing
times
,
had
need
to
come
oft
every
day
.
And
hereunto
agree
those
compositions
,
that
Hesiode
calleth
that
victum
{αβγδ}
,
which
is
sufficient
and
necessary
for
a
year
.
Plutarch
in
Pericles
calleth
that
{αβγδ}
,
which
is
required
for
every
day
.
It
is
translated
by
some
superveniens
,
that
is
,
as
Varinus
interpreteth
it
{αβγδ}
,
that
we
attribute
it
not
to
our
industry
,
but
to
the
gift
of
Cod
.
Or
,
that
bread
is
not
the
principal
thing
which
is
to
be
desired
in
this
petition
,
but
adventitium
,
adjectitium
,
accessorium
.
It
is
ordinarily
expounded
Bread
fit
for
the
nourishment
of
my
substance
,
or
agreeable
to
my
condition
.
Thus
Basil
,
Suydas
,
Theophilact
,
and
Euthimius
,
and
of
later
Writers
,
very
many
expound
it
.
Two
words
be
derived
of
{αβγδ}
as
it
signifies
substance
or
riches
{αβγδ}
that
signifieth
a
peculiar
select
,
notable
treasure
,
and
{αβγδ}
that
signifies
vulgar
,
frugal
,
necessary
,
sufficient
.
And
so
this
Petition
doth
excellently
consent
with
that
of
Solomon
:
Prov.
38.8
.
Chemnit
.
har
.
Evan
cap
.
51.
bez
.
annot
.
in
Mat
.
6.11
.
Mercer
.
in
Prov.
30.8
.
Jansen
.
ubi
supra
.
Feed
me
with
food
convenient
for
me
.
And
may
well
be
translated
essential
,
substantial
,
elimentary
Bread
,
not
that
which
is
delicate
,
not
superfluous
.
There
be
some
that
think
it
most
fitly
rendered
Daily
,
as
may
be
understood
by
that
which
followeth
,
Give
us
this
Day
.
For
there
is
no
antithesis
of
words
,
but
a
similitude
and
likeness
of
the
sentence
.
And
it
signifies
,
that
God
doth
give
necessary
food
to
his
servants
every
day
.
Therefore
we
ask
of
God
,
that
he
would
not
suffer
our
Diary
to
be
wanting
to
us
this
day
.
For
we
speak
to
God
as
Children
,
who
going
to
school
in
the
morning
,
in
the
first
place
do
require
the
appointed
Portion
of
Bread
for
that
Day
.
Gen.
7.13
.
Lev
.
23.14
.
And
then
it
is
an
Hebraism
:
for
as
the
substance
of
the
Day
is
put
for
the
Day
it self
:
so
the
Portion
of
Bread
which
answereth
to
the
present
day
,
may
well
be
called
substantial
.
The
Syriack
Interpreter
for
daily
Bread
,
readeth
,
Bread
of
our
want
or
necessity
;
whose
exposition
may
well
agree
with
most
before
alleged
.
Jer
.
22.15
.
Lev
.
26.5
.
Eccl.
5.11
.
1
Tim
.
6.8
.
These
are
the
several
conjectures
of
Learned
Divines
touching
the
signification
of
this
word
,
who
yet
agree
in
substance
,
that
daily
Bread
fit
for
our
condition
is
here
begged
of
God
.
For
the
word
Daily
may
serve
for
each
Interpretation
,
as
it
is
evident
in
ordinary
use
of
speech
;
where
daily
is
applied
to
what
doth
succeed
,
is
vulgur
,
must
be
received
daily
.
CHAP.
X.
The
Reasons
why
this
Petition
is
to
be
made
.
Who
must
pray
,
Give
us
.
How
earthly
Blessings
are
to
be
desired
,
whether
absolutly
,
or
with
condition
.
In
what
sense
Bread
is
said
to
be
Ours
.
The
difference
betwixt
the
Wicked
and
the
Godly
in
possessing
outward
Blessings
.
That
it
is
both
lawfull
and
necessary
for
a
Christian
to
lay
up
for
time
to
come
.
Question
:
WHy
is
this
P●tition
to
be
made
?
A.
1.
Such
is
the
frailty
of
our
nature
,
that
we
are
not
able
to
continue
in
health
one
day
without
these
helpes
,
and
as
it
were
props
to
uphold
this
decayed
and
ruinous
cottage
of
our
mortal
bodies
;
less
able
to
forbear
them
then
many
Beasts
.
For
seeing
there
was
necessary
use
of
our
meat
in
the
time
of
our
innocency
,
the
necessity
by
our
fall
is
much
greater
.
2.
God
would
have
us
to
cast
all
our
care
upon
him
,
1
Pet
.
5.7
.
Mat
.
6.32
.
Hos
.
2.8
.
Joel
2.22
.
and
not
only
the
care
of
spiritual
things
:
for
our
heavenly
Father
knoweth
that
we
stand
in
need
of
these
temporal
things
.
3.
God
will
be
acknowledged
that
it
is
he
who
giveth
us
,
whatsoever
pertains
to
our
daily
Bread
,
and
is
angry
if
any
think
,
that
he
hath
received
them
from
any
other
;
and
hath
commanded
us
to
ask
them
of
him
.
Nay
,
1
Reg
.
8.35
.
it
is
great
impiety
to
attribute
the
things
which
pertain
to
our
corporal
sustenance
to
our
industry
,
or
to
the
creatures
,
or
to
ask
them
of
the
Saints
.
4.
It
is
a
great
portion
of
piety
to
ask
the
food
of
the
body
with
solid
confidence
of
our
heavenly
Father
,
when
the
care
of
earthly
things
doth
hinder
many
from
embracing
and
following
the
truth
of
Religion
.
Q.
Who
must
pray
,
Give
us
?
A.
All
,
both
poor
and
rich
,
must
pray
,
Give
us
:
Gen.
28.20
.
1
Cor
.
4.7
.
2
Cor
.
9.10
.
1
Cron
.
29.12
,
14
,
16.
Hos
.
2.8
,
9.
Deut
.
8.17
,
18.
Deut
.
2.5
.
Jam
.
1.17
.
Heb
.
1.2
.
Rom
.
8.32
.
because
we
have
nothing
but
by
Gods
free
gift
,
have
title
to
nothing
but
in
Jesus
Christ
,
can
keep
nothing
but
by
the
Lords
licence
,
neither
can
any
thing
prosper
with
us
but
by
his
blessing
.
The
rich
have
abundance
under
their
hands
,
Job
1.12
.
P●al
.
106.15
.
&
78
,
30
,
3●
.
Eccl.
3.13
.
Deut
.
8.16
.
Prov.
11.4
.
Isa
.
10.16
.
Although
we
possess
outward
blessings
,
yet
are
we
not
right
owners
of
them
,
but
by
faith
,
which
is
declared
by
Prayer
for
them
.
1
Sam
30.16
,
17.
not
only
for
the
present
day
,
but
the
time
to
come
;
yet
they
cannot
live
of
what
they
have
,
unless
God
give
them
their
daily
Bread
.
The
begger
stands
before
the
door
of
the
rich
man
,
and
the
rich
man
stands
before
the
door
of
the
great
Lord
of
all
things
.
Others
crave
of
him
,
and
he
craveth
himself
.
For
why
doth
he
abound
in
all
things
,
but
because
God
hath
given
?
What
shall
he
have
,
if
God
withdraw
his
hand
?
Have
not
many
gone
to
bed
rich
,
and
rose
poor
?
and
that
he
is
not
in
want
,
it
is
of
Gods
mercy
,
not
of
his
power
or
ability
.
Let
a
man
be
never
so
rich
in
the
world
,
and
want
nothing
that
can
be
desired
,
yet
if
he
want
Gods
blessing
,
in
effect
he
wants
all
.
Gods
blessing
is
riches
.
Thou
maist
eat
and
not
have
enough
,
be
clothed
and
not
warm
,
earn
wages
and
put
it
in
a
broken
bag
,
if
God
do
not
bless
thee
.
The
blessing
of
God
is
called
the
staffe
of
Bread
.
In
Bread
there
be
two
things
,
the
substance
and
the
vertues
thereof
proceeding
from
Gods
blessing
:
this
second
,
that
is
,
the
power
of
nourishing
,
is
the
staffe
of
Bread
.
For
take
away
from
an
aged
man
his
staffe
,
and
he
falleth
:
and
so
take
away
Gods
blessing
from
Bread
,
and
it
becomes
unprofitable
,
Dan
.
5.5
.
2
King
.
7.17
.
Quem
dies
vidit
veniens
superbum
.
Hunc
dies
vidit
fugiens
jacente
.
in
Sen.
Thy
.
act
.
3.
Prov.
10.22
.
Hag
.
1.6
,
7.
Eccl.
5.12
.
Numb
11.33
.
2
Reg
.
7.19
,
20.
Isa
.
3.1
.
Psal
.
105.16
.
Lev
.
26.26
.
Ezek
.
4.16
.
&
5.16
.
Dan
.
1.13
,
14
,
15.
Psal
78.30
,
31.
Luk
.
12.15
.
Dan
.
5.4
,
5.
Job
20
,
22
,
23.
Psal
.
227.1
.
Hujus
necessariae
petitionis
adfert
hanc
causam
.
Chrys
.
tom
.
14.
oper
.
imperf
.
in
Mat
.
Non
solum
ut
nobis
suppetat
cibus
,
sed
ut
cum
suppeditet
&
nobis
Domini
manus
quae
salubrem
atque
adeo
salutarem
vim
inferens
pani
quotidiano
efficit
,
ut
&
cibus
corpori
profit
,
&
corpus
animae
serviat
.
and
ceaseth
to
nourish
.
And
the
like
may
be
said
of
all
labour
and
toyl
in
any
Calling
,
for
it
nothing
availes
,
unless
God
still
give
his
blessing
.
Moreover
,
We
pray
that
Bread
may
be
given
us
,
not
only
that
we
may
have
what
to
eat
,
but
that
what
we
eat
we
may
receive
it
from
the
hand
of
God
,
that
the
Bread
we
eat
might
be
sanctified
unto
us
,
received
without
sinne
,
and
made
profitable
to
our
body
.
Q.
How
are
earthly
Blessings
to
be
desired
?
A.
Corporall
Blessings
no
less
then
others
promised
in
the
Gospel
,
are
to
be
craved
with
confidence
in
Gods
Promises
,
humility
,
according
to
the
will
of
God
,
with
that
mind
,
in
that
manner
,
and
for
that
end
that
God
requireth
that
we
might
serve
God
and
our
neighbour
,
not
for
ostentation
or
that
we
might
spend
them
upon
our
lusts
.
Q.
Are
corporall
Blessings
to
be
asked
absolutely
or
with
condition
?
A.
We
may
desire
corporall
Blessing
,
because
we
are
allowed
of
God
:
but
in
the
success
of
our
Petitions
we
must
submit
our selves
to
the
good
pleasure
of
God
,
Judg
.
7.2
,
3.
who
will
not
give
these
things
if
they
be
not
good
for
us
,
nor
withold
them
,
if
it
make
for
his
glory
and
the
furtherance
of
our
salvation
to
have
them
.
As
for
the
words
Absolute
and
Conditional
they
may
be
referred
,
either
to
the
Thing
desired
,
or
to
the
Event
of
our
desire
.
In
the
former
sense
,
earthly
Blessings
may
be
prayed
for
absolutely
,
as
God
alloweth
us
to
desire
them
:
but
in
the
latter
we
must
ask
them
conditionally
:
That
is
,
We
may
pray
for
them
in
holy
manner
,
because
the
Word
of
truth
doth
warrant
us
,
and
the
desire
of
them
is
engraved
in
the
heart
of
man
by
nature
,
that
he
cannot
but
desire
them
so
farre
as
they
be
necessary
:
But
we
cannot
be
assured
to
obtain
the
particular
thing
we
desire
,
because
God
seeth
it
good
for
us
to
lack
what
we
lawfully
desire
,
to
whose
gratious
disposition
we
must
freely
submit
our selves
.
Now
the
secret
purpose
or
determination
of
God
to
give
,
or
not
to
give
,
is
not
the
rule
of
our
desires
,
but
the
revealed
will
of
God
,
to
which
so
long
as
we
keep
our selves
,
we
do
well
,
Nor
is
it
for
us
to
dispute
,
whether
such
or
such
blessings
be
good
for
us
in
particular
,
but
whether
they
be
just
,
lawfull
and
good
in
themselves
,
whether
God
allow
us
to
crave
them
,
and
we
be
fitted
to
receive
them
:
for
we
must
walk
by
rule
,
and
commit
the
particular
success
of
our
suits
unto
the
Lord
,
who
knoweth
better
what
is
good
then
we
our selves
,
and
will
keep
from
us
whatsoever
might
be
hurtfull
.
Moreover
,
temporall
blessings
are
not
evil
in
themselves
,
but
hurtfull
to
us
by
reason
of
our
corruption
:
and
so
grace
it self
through
our
sinne
and
wickedness
is
turned
to
our
hurt
.
Whereas
therefore
it
is
usually
said
,
that
temporal
blessings
are
to
be
desired
with
condition
,
absolutely
spiritual
:
It
seems
more
plain
and
consonant
to
truth
,
if
we
say
;
All
blessings
are
to
be
desired
of
God
in
that
manner
and
order
that
his
Word
alloweth
,
and
to
be
expected
from
him
according
as
he
hath
promised
:
that
is
,
what
God
hath
simply
promised
to
do
,
that
in
particular
must
be
looked
for
,
what
he
hath
promised
so
farre
as
shall
be
for
our
good
,
that
cannot
be
hoped
for
further
then
will
make
for
our
good
,
whether
it
be
spiritual
or
temporal
blessing
:
wherein
we
must
referre
our selves
to
the
wisdom
of
God
,
and
not
be
our
own
Judges
.
But
in
praying
for
outward
blessings
it
is
good
to
observe
two
Rules
.
1.
Pray
first
for
grace
,
and
then
for
peace
and
prosperity
.
2.
Pray
not
for
temporal
blessings
alone
,
but
for
grace
with
them
,
and
the
blessing
of
God
upon
them
.
Q
Why
is
Bread
said
to
be
Ours
?
A.
Not
that
it
is
a
thing
in
our
power
,
gotten
by
our
industry
,
or
due
by
any
right
:
but
that
of
the
bounty
and
goodness
of
the
Giver
,
it
is
made
Ours
by
deed
of
gift
.
Ye
are
Christs
(
saith
the
Apostle
)
and
all
things
are
yours
.
1
Cor
.
3.22
.
Lev
.
26.5
.
Eccl.
9.9
.
2
Thes
.
3.12
.
So
then
by
means
of
Christ
,
Bread
is
called
ours
.
For
God
having
given
Christ
to
us
,
doth
in
him
and
by
him
give
all
things
else
to
us
.
It
is
ours
,
and
yet
we
pray
that
it
may
be
given
:
for
it
is
ours
when
we
receive
it
,
but
it
is
of
God
who
giveth
it
.
Whatsoever
God
is
pleased
to
bestow
upon
us
out
of
his
Treasures
,
and
is
necessary
for
our
life
and
calling
,
that
by
the
free
gift
of
God
is
ours
.
Q.
What
things
are
required
that
Bread
may
be
called
Ours
?
A.
1.
We
must
be
engrafted
into
Jesus
Christ
,
who
is
the
Heire
of
all
things
.
1
Cor
.
3.21
,
22
Heb
.
1.2
.
Mat
.
15.26
.
Eph.
4.28
.
Gen.
3.19
.
2
Thes
.
3.12
.
Psal
.
128.2
.
1
Thes
.
4.11
.
Hab
.
2.6
.
Prov.
5.15
.
Prov.
3.27
.
Prov.
4.17
.
&
20.17
.
Prov.
9.17
.
Luk
.
16.12
.
De
sensu
verb
.
vise
Lively
in
Hos
.
8.2
.
2.
We
must
labour
in
a
good
and
honest
Calling
,
profitable
to
Church
,
Common-wealth
or
private
family
.
3.
It
must
be
gotten
by
just
and
honest
means
;
as
that
which
is
lawfully
given
us
by
our
friends
,
or
raised
by
painfull
labour
,
and
upright
dealing
in
our
place
and
calling
.
4.
We
must
be
just
and
faithfull
Stewards
to
dispense
what
God
hath
given
us
according
to
his
appointment
.
For
the
poor
have
right
and
title
in
that
which
God
hath
given
us
,
when
their
necessity
requireth
,
and
our
ability
will
permit
to
succour
them
.
Opposite
hereunto
is
the
Bread
of
wickedness
or
deceit
,
hid
Bread
or
stolen
waters
.
Q.
Why
are
goods
lawfully
gotten
called
another
mans
,
and
grace
our
own
,
by
our
Saviour
Christ
?
A.
Temporal
riches
are
called
another
mans
because
we
do
not
possess
them
with
full
right
,
when
in
a
small
moment
they
may
be
taken
from
us
,
or
we
from
them
,
and
when
we
die
,
we
must
leave
them
to
other●
,
it
being
not
possible
to
take
them
with
us
:
and
also
because
God
gives
them
to
men
not
as
their
proper
goods
,
but
as
those
which
he
will
have
to
be
dispensed
by
them
.
There
is
a
double
right
,
Jus
charitatis
.
that
belongs
to
the
poor
,
and
Jus
proprietatis
,
which
belongs
to
the
owner
.
By
right
of
charity
,
so
much
as
may
refresh
the
poor
in
his
necessity
belongs
to
him
,
though
the
propriety
be
not
his
.
But
heavenly
and
eternal
Blessings
are
called
our
own
,
because
they
cannot
be
taken
from
us
,
and
being
obtained
make
us
blessed
;
they
do
ever
profit
us
,
never
forsake
us
.
Deut
.
23.24
.
Mat
.
12.1
.
Earthly
blessings
are
not
born
with
us
,
nor
we
born
for
them
;
they
pertain
nothing
to
piety
,
nothing
to
life
eternal
:
but
spiritual
blessings
are
called
ours
,
because
we
are
regenerated
of
the
Father
,
redeemed
of
Christ
,
and
sanctified
of
the
Spirit
unto
them
,
they
belong
to
life
eternal
,
and
can
never
be
taken
from
us
.
Q
Why
are
goods
lawfully
gotten
called
the
mammon
of
iniquity
?
Luk
.
16.9
.
Luk
.
16.11
.
It
may
be
our
Saviour
calleth
them
so
in
reference
to
the
former
Parable
of
the
Steward
bestowing
his
Masters
goods
.
Beza
in
Luk
.
16.9
.
Down
.
2.
part
of
special
Warfare
.
lib
.
2.
cap
.
3.
sect
.
8.
A.
The
reason
is
,
because
they
are
deceitfull
,
not
able
to
effect
what
they
seemed
to
promise
;
for
unrighteousness
is
put
for
deceit
:
or
they
do
us
hurt
,
and
become
instruments
of
sinne
.
Either
they
abide
not
with
us
,
or
they
puffe
us
up
with
pride
,
draw
us
to
security
.
If
they
be
not
gotten
by
fraud
,
they
beget
sinne
:
if
they
be
not
taken
from
us
in
this
life
,
they
will
be
sure
to
leave
us
when
we
stand
in
most
need
.
Q.
If
they
only
that
be
in
Christ
are
lawfull
Heires
of
outward
blessings
,
how
comes
it
to
pass
that
wicked
men
abound
in
wealth
?
A.
Wicked
men
possess
outward
things
as
the
common
gifts
of
Gods
favour
and
bounty
,
for
which
they
must
give
account
unto
his
Majesty
:
but
the
godly
enjoy
these
blessings
as
gifts
of
Gods
special
love
,
and
part
of
their
Childs
Portion
;
which
makes
the
little
that
the
righteous
hath
to
be
farre
better
then
the
Treasures
of
many
and
mighty
rich
men
;
As
the
mean
fare
of
a
poor
subject
with
the
Prince
his
favour
,
is
much
better
then
the
large
allowance
of
a
Traitour
commited
to
the
Tower
with
his
displeasure
.
Nor
yet
do
we
say
that
ungodly
men
are
unjust
usurpers
of
what
they
possess
,
having
no
title
at
all
unto
them
:
but
as
God
of
his
bounty
in
Christ
doth
suffer
them
to
live
,
so
doth
he
conferre
upon
them
those
things
that
tend
to
the
maintenance
of
this
life
,
that
he
might
imploy
them
in
some
inferiour
service
that
he
hath
assigned
them
unto
:
whom
he
will
call
to
a
reckoning
for
the
abuse
of
his
mercy
,
after
they
have
run
their
course
.
Q.
When
Christ
bids
us
pray
,
Give
us
this
day
,
doth
he
forbid
us
to
provide
or
lay
up
any
thing
for
the
time
to
come
?
A.
It
is
not
only
lawfull
,
but
necessary
to
lay
up
something
for
the
day
or
year
to
come
,
Eph.
4.28
.
Gen.
41.27
.
&
50.20
.
Prov.
10.4
.
Psal
.
37.5
.
Act.
11.28
.
as
God
shall
give
opportunity
and
means
.
For
Joseph
is
commended
in
the
Scripture
for
his
wisdom
,
and
godly
provident
care
:
Solomon
commendeth
him
for
a
wise
Son
,
that
gathereth
in
Summer
.
This
was
also
in
the
Apostles
,
who
when
they
heard
there
was
like
to
be
a
famine
,
whereof
Agabus
did
prophesie
,
betimes
gathered
money
from
all
places
,
which
the
godly
laying
up
untill
the
time
,
might
then
lay
out
for
the
use
of
the
poor
.
Our
Saviour
gave
commandement
to
his
Disciples
,
to
gather
up
the
broken
meat
that
nothing
be
lost
.
2
Cor
.
12.14
.
Paul
teacheth
it
to
be
the
duty
of
Parents
to
lay
up
for
their
Children
.
Hitherto
belong
all
the
Precepts
concerning
frugality
and
parfimony
,
which
stands
in
the
gathering
and
keeping
things
gotten
for
our
use
and
the
behoof
of
our
Brethren
.
1
Pet
.
5.7
.
Psal
.
55.22
.
Prov.
3.5
,
6.
Isa
.
28.16
.
Psal
.
37.5
.
Mat
.
6.25
,
26.
Prov.
10.16
.
&
16.3
.
But
we
must
ever
waite
upon
Gods
providence
,
both
when
we
have
the
means
,
and
when
we
want
them
,
casting
off
distrust
,
excessive
distracting
,
unprofitable
,
and
needless
cares
.
CHAP.
XI
.
Shewing
what
we
desire
of
God
in
this
Petition
;
The
ground
thereof
.
The
particular
things
we
are
taught
to
ask
under
the
name
of
Bread
,
and
Daily
Bread
.
And
how
we
may
lawfully
pray
for
riches
.
The
Evils
we
pray
against
.
The
wants
we
are
to
bewail
.
The
special
Blessing
for
which
we
are
to
give
thanks
in
this
Petition
.
Question
:
WHat
desire
you
of
God
in
this
Petition
?
A.
That
God
of
his
free
mercy
and
love
in
Jesus
Christ
will
give
unto
us
all
such
things
,
Prov.
30.8
.
1
Tim
.
6.8
.
Job
23.12
.
Jam
.
2.15
,
16.
which
he
seeth
we
may
conveniently
possess
for
the
present
time
,
even
all
things
necessary
and
comfortable
for
this
life
.
Q.
What
is
the
ground
of
this
Petition
?
A.
That
God
the
absolute
Sovereign
and
Lord
of
all
things
in
Heaven
and
earth
,
in
whom
we
live
,
move
,
and
have
our
being
,
Psal
.
24.1
.
Dan
.
4.29
.
2
Sam
.
7.27
.
Mat
.
6.32
.
1
Pet
.
4.19
.
Job
36.31
.
Psal
.
104.28
.
&
145.15
.
Psal
.
127.1
,
2
▪
is
our
most
mercifull
and
loving
Father
,
who
knoweth
that
we
stand
in
need
of
all
these
things
,
and
out
of
tender
care
will
provide
whatsoever
he
seeth
to
be
convenient
for
us
.
Q.
What
do
we
acknowledg
herein
?
A.
A.
That
in
earthly
things
all
our
labour
and
travell
is
vain
and
to
none
effect
,
if
God
give
not
the
increase
:
That
we
have
no
power
to
use
the
creatures
under
our
hands
,
nor
they
any
power
to
refresh
,
nourish
,
or
comfort
us
without
his
blessing
:
yea
,
that
we
have
no
title
to
any
earthly
comforts
to
possess
or
use
them
,
Res
Dem
nostros
celeri
citatas
Turbine
versat
.
Sen.
ib
.
further
then
it
shall
please
God
of
his
bounty
and
love
to
bestow
them
upon
us
.
And
we
further
acknowledg
that
our
humane
frailty
and
infirmity
is
so
great
,
that
we
cannot
stand
one
day
in
good
plight
without
these
props
of
nature
.
Q.
What
are
the
Particulars
we
are
taught
to
ask
under
the
Name
of
Bread
?
A.
Here
we
are
taught
to
desire
,
1.
Food
and
Raiment
;
as
Jacob
prayed
,
If
God
will
give
me
bread
to
eat
,
and
raiment
to
put
on
.
2.
Health
of
Body
.
Gen.
28.20
.
2
Sam
.
19.32
,
35.
Job
7.3
,
4.
Prov.
15.15
.
3
Joh
.
2.
Jam
.
5.14
,
16.
Psal
.
6.2
.
Isa
.
38.3
,
5.
Psal
.
119.117
,
118.
Judg
.
16.28
.
Psal
.
119.175
.
Prov.
3.24
.
Psal
.
3.5
.
&
4.8
.
Lev
.
26.19
.
Deut
.
28.23
.
1
King
.
8.35
,
36.
Hos
.
2.21
,
22.
Jam
.
5.17
,
18.
Deut
.
28.12
.
Jer
.
5.24
.
&
14.22
.
Zach
.
10.1
.
2
Chro
.
7.13
.
Job
38.26
Psal
.
67.67
.
Psal
.
147.8
.
Joel
.
1.13
,
14.
Isa
.
55.10
.
Deut
.
28.8
,
12.
Zech
.
8.12
.
Deut
.
26.15
.
Prov.
3.16
.
&
30.8
.
Deut
.
28.11
.
Gen.
24.12
.
Psal
.
129.8
.
Psal
.
104.15
.
&
23.5
.
Gen.
21.8
.
&
29.22
.
I
wish
above
all
things
that
thou
maist
prosper
,
and
be
in
health
,
even
as
thy
soul
prospereth
.
3.
Bodily
vigour
and
strength
.
I
am
afflicted
very
much
,
quicken
me
,
O
Lord
,
according
to
thy
Word
4.
Quiet
and
comfortable
sleep
.
Thou
shalt
lie
down
and
thy
sleep
shall
be
sweet
5.
Fruitfull
and
wholsome
seasons
for
man
and
beast
.
When
Heaven
is
shut
up
,
and
there
is
no
rain
,
because
they
have
sinned
against
thee
:
if
they
pray
towards
this
place
,
and
confess
thy
Name
,
and
turn
from
their
sin
when
thou
afflictest
them
:
Then
give
rain
upon
thy
Land
.
6.
Gods
blessing
upon
our
labours
in
the
fruit
of
the
earth
,
and
such
like
commodities
.
Then
shall
the
earth
yeeld
her
increase
,
and
God
,
even
our
God
shall
bless
us
.
Look
down
from
thy
holy
Habitation
from
Heaven
,
and
bless
thy
people
Israel
,
and
the
Land
which
thou
hast
given
us
.
7.
Competency
of
outward
blessings
,
and
fit
Habitation
.
Give
me
neither
poverty
nor
riches
;
feed
me
with
food
convenient
for
me
.
8.
Good
success
in
lawfull
businesses
of
this
life
.
O
Lord
God
of
my
Master
Abraham
,
I
pray
thee
send
me
good
speed
this
day
.
9.
Fitting
delights
and
liberty
.
For
God
gives
Bread
to
strengthen
the
heart
of
man
,
and
Oyl
to
make
his
face
to
shine
,
Prov.
5.18
,
19.
Phil
.
22.
Act.
12.5
.
Rom
.
1.
●0
.
&
15.32
.
Jer
.
29.7
.
Prov.
17.1
.
Psal
.
122.6
,
7.
Lev
.
26.6
.
Iob
.
11.18
,
19.
Psal
.
144.4
.
Zech
.
3.10
.
2
Thes
3.16
.
Col.
3.15
.
1
Tim
.
2.2
.
Gen.
43.14
.
Prov.
3.4
.
2
Chro
.
19.5
,
6
,
7.
Iudg
.
3.28
,
29
,
30.
&
4.14
.
1
Tim
.
2.1
,
2.
Psal
.
72.4
,
12
,
13.
Neh
.
2.4
,
5.
Psal
.
64.2
,
3.
Psal
.
4.8
.
Ier
.
23.6
.
Deut
.
33.28
.
Numb
23.9
.
Psal
.
21.3
,
4.
Psal
.
30.9
.
Prov.
3.16
.
Isa
.
38.2
.
Mat
.
26.39
.
Psal
.
91.16
.
Isa
.
38.
●6
.
2
Cor
.
1.4
.
Psal
.
107.13
.
&
119.152
.
Psal
.
39.9
,
10
,
13.
Iudg
.
15.18
.
Exo
.
17.4
.
Gen.
17.18
.
2
Sam
.
10.12
.
2
Sam
.
23.8
,
9
,
10
,
39.
Isa
.
3.2
,
3.
Act.
10.1
,
2
,
7
,
&c.
Ier
.
8.22
.
Luk
.
10.34
.
Col
4.14
.
Gen.
4.22
.
1
Sam
.
13.19
.
Isa
.
3.3
.
Gen.
24.60
.
&
30.17
,
22.
&
20.17
.
&
25.21
.
1
Sam
.
1.10
.
Exo
.
17.11
.
Gen.
31.26
,
&c.
Prov.
17.2
.
&
14.53
.
Gen.
18.67
.
Psal
.
72.1
,
2.
1
King
10.5
.
1
Tim
.
3.4
.
Ier
13.20
.
1
Sam
.
25.16
.
Ioh
.
20.19
.
Deut
4.5
.
Gen.
2.15
.
&
4.2
.
&
27.14
.
Exo
.
3
,
2.
2
Sam
.
13.8
,
9.
Prov.
31.13
,
19.
Act.
18.23
.
Eccl.
2.26
.
Isa
.
28.26
.
Credit
and
good
Name
.
Eccl.
7.1
.
Prov.
22.1
.
Psal
.
37.6
.
Prov
15.15
.
and
Wine
to
comfort
him
.
10.
Prosperous
Journeys
.
Making
request
,
if
by
any
means
now
at
length
I
might
have
a
prosperous
Journey
by
the
will
of
God
,
to
come
unto
you
.
11.
Peace
and
Concord
.
Pray
for
the
Peace
of
Jerusalem
;
Peace
be
within
thy
wals
.
Now
the
Lord
of
Peace
himself
,
give
you
peace
alwaies
,
by
all
means
.
12.
Favour
and
protection
of
the
Magistrate
.
God
Almighty
give
you
mercy
before
the
man
.
13.
Safeguard
and
protection
from
all
enemies
that
might
annoy
,
and
all
dangers
that
might
befall
us
,
sleeping
or
waking
,
at
home
or
abroad
.
Thou
Lord
only
makest
me
dwell
in
safety
.
14.
Length
of
daies
to
the
good
pleasure
of
God
What
profit
is
there
in
my
blood
,
when
I
go
down
to
the
pit
?
shall
the
dust
praise
thee
?
15.
Deliverance
out
of
danger
and
misery
;
as
from
sickness
,
poverty
,
and
such
like
.
O
Lord
,
by
these
things
men
live
,
and
in
all
these
things
is
the
life
of
my
spirit
,
so
wilt
thou
recover
me
,
and
make
me
to
live
.
16.
The
life
and
preservation
of
our
friends
.
Abraham
prayed
for
Ishmael
,
O
that
Ishmael
might
live
before
thee
.
17.
Valiant
Souldiers
for
the
defence
of
our
Countrey
against
the
invasion
of
all
our
enemies
.
Courage
and
fortitude
is
promised
as
a
blessing
,
and
must
be
sought
by
earnest
and
hearty
Prayer
.
18.
Learned
and
good
Physicians
,
which
might
minister
unto
us
in
the
time
of
need
,
and
skilfull
Artificers
to
labour
about
the
things
that
are
necessary
for
our
outward
good
.
19.
Prosperity
of
marriage
and
fruitfulness
.
Thus
the
friends
of
Rebekah
blessed
her
,
and
said
unto
her
,
Thou
art
our
sister
,
be
thou
the
Mother
of
thousands
of
millions
,
and
let
thy
seed
possess
the
gate
of
those
that
hate
them
.
20.
Victory
over
our
enemies
.
When
Moses
held
up
his
hand
,
Israel
prevailed
.
21.
A
right
and
happy
state
politick
,
domesticall
,
scholasticall
:
as
good
Magistrates
,
an
obedient
family
,
dutifull
Children
.
The
Queen
of
Sheba
was
astonished
,
when
she
beheld
the
order
of
Solomons
Family
.
22.
Wisdom
and
skill
to
make
good
use
of
what
God
hath
given
;
as
Corne
,
Oyl
,
&c.
Q
What
Particulars
are
we
further
taught
to
pray
for
,
in
these
words
,
Our
daily
Bread
?
A.
Here
we
pray
for
,
1.
Contentation
with
our
estate
,
though
it
be
mean
.
Let
your
conversation
be
without
covetousness
,
Heb
.
13.5
.
1
Tim
.
6
6.
Phil
.
4.12
.
1
Tim
.
6.8
.
Eccl.
5.9
,
10.
Psal
.
55.22
.
Psal
.
37.5
.
Prov.
16.3
.
&
10.3
.
Job
29.14
.
Eph.
4.28
.
Gen.
3.19
.
Prov.
16.4
.
&
12.24
.
2
Thes
.
3.12
.
Prov.
31.13
,
14
,
&c.
2
Tim
.
2.6
.
Heb
.
1.2
.
Eccl.
5.18
.
&
6.2
.
1
Cor
.
8.7
,
8.
1
Tim
.
4.3
,
4
,
5.
and
be
content
with
such
things
as
ye
have
.
2.
Readiness
in
all
estates
of
life
to
rest
on
Gods
providence
whatsoever
fall
out
.
Commit
thy
way
unto
the
Lord
,
and
trust
in
him
,
and
he
shall
bring
it
to
pass
.
3.
Love
of
justice
and
equity
.
I
put
on
righteousness
,
and
it
clothed
me
,
and
my
Judgment
was
as
a
Robe
and
a
Diadem
.
4.
Diligence
,
faithfulness
,
and
painfulness
in
our
Callings
.
He
becometh
poor
that
laboureth
with
a
slack
hand
,
but
the
hand
of
the
diligent
maketh
rich
.
5.
Title
and
interest
in
Christ
to
whatsoever
we
possess
,
that
we
might
enjoy
them
as
the
gifts
of
his
Fatherly
love
and
compassion
towards
us
.
6.
Liberty
to
use
the
things
we
have
without
scruple
of
conscience
,
and
power
to
discern
and
take
a
taste
of
such
comforts
,
which
through
his
allowance
we
have
liberty
of
conscience
to
use
.
We
are
like
little
Children
who
cannot
carve
for
themselves
when
meat
is
provided
:
our
heavenly
Father
who
prepareth
our
daily
Bread
,
must
put
it
into
our
mouthes
,
and
give
us
to
taste
it
,
else
it
will
not
benefit
.
7.
Frugality
and
moderation
in
the
use
of
all
outward
comforts
of
this
life
,
that
we
be
not
oppressed
with
surfeitting
and
voluptuousness
,
and
the
cares
of
this
world
.
Be
not
drunk
with
Wine
wherein
is
access
.
Gather
up
the
broken
meat
,
that
nothing
be
lost
.
8.
Joy
,
Eph.
5.18
.
Joh
.
6.12
.
Psal
.
21.3
.
&
104.14
,
15.
Act.
14.17
.
Eccl.
24.25
.
&
5.17
.
Eccl.
3.12
,
13.
Deut
.
12.18
.
&
26.11
.
Neh
.
8.9
.
●rov
17.22
.
Isa
.
9.3
.
Deut
.
8.3
.
1
Reg
.
19.8
.
1
Tim
.
4.5
.
Hag
.
1.6
.
Lev
.
26.26
.
●rov
.
10.22
.
Phil
.
4.6
.
Psal
37.5
,
6.
Psal
.
16.5
.
Col.
1.17
.
Psal
.
3
5.
Psal
.
119.91
.
Job
1.10
.
Psal
.
55.22
.
&
127.1
,
2.
Psal
.
91.10
.
cheerfulness
,
and
comfort
,
that
through
the
blessing
of
God
we
may
use
them
with
gladness
of
heart
.
I
know
there
is
no
good
in
them
,
but
for
a
man
to
rejoyce
,
and
to
do
good
in
this
life
.
And
also
that
every
man
should
eat
and
drink
,
and
enjoy
the
good
of
all
his
labour
,
it
is
the
gift
of
God
.
9.
The
sanctification
of
whatsoever
is
in
our
power
,
and
the
blessing
of
God
upon
it
for
our
use
,
that
it
may
strengthen
our
frail
nature
,
and
by
his
providence
be
elevated
to
a
supernatural
use
.
10.
The
maintenance
of
what
we
have
with
the
sanctified
use
of
it
,
that
it
might
not
take
up
our
thoughts
,
nor
draw
our
hearts
away
from
God
:
For
he
must
uphold
our
Lot
as
well
as
deal
us
forth
our
Portion
;
he
must
direct
to
use
,
as
well
as
give
the
blessing
,
otherwise
it
will
steal
the
heart
from
God
,
or
become
unprofitable
.
We
pray
for
grace
to
contain
our selves
within
the
care
for
the
meanes
,
leaving
the
events
unto
Gods
only
disposition
.
These
things
we
beg
of
God
in
this
order
.
First
,
For
those
who
are
Gods
,
but
yet
uncalled
,
whether
having
abundance
,
but
without
the
title
of
Inheritance
;
or
have
neither
title
nor
possession
of
any
thing
(
for
many
belonging
to
mercy
conflict
with
extream
poverty
)
we
pray
in
the
behalf
of
these
,
that
God
would
give
as
a
Father
to
the
one
,
as
Children
and
Heires
in
Christ
,
the
things
they
have
;
for
the
other
,
God
would
be
pleased
by
a
new
grant
,
to
furnish
them
with
necessaries
,
who
have
justly
,
as
we
all
,
forfeited
all
things
.
Secondly
,
We
who
have
something
about
us
,
yet
find
want
of
others
,
we
wish
that
God
would
supply
us
so
farre
,
as
he
seeth
good
for
us
.
Thirdly
,
We
who
are
called
,
and
have
for
outward
things
more
then
we
could
in
modesty
ask
(
for
God
doth
for
his
sometimes
this
way
,
and
other
,
above
that
they
can
ask
or
thing
)
we
do
beg
at
God
to
maintain
these
things
unto
us
.
And
we
wish
also
that
God
would
give
us
leave
to
use
the
things
we
have
;
and
that
he
would
give
us
power
to
take
a
taste
of
such
comforts
,
which
through
his
allowance
,
we
have
liberty
of
conscience
to
use
.
Moreover
we
desire
that
with
his
blessing
he
would
make
them
comfortable
to
us
:
And
that
he
would
bless
all
means
we
use
,
tending
to
preservation
of
this
present
life
.
Fourthly
,
If
we
be
in
Christ
,
and
yet
poor
,
having
in
a
manner
nothing
,
we
pray
that
God
out
of
his
secret
love
would
minister
to
us
,
and
make
the
fruit
of
his
da●ly
providence
a
contented
Portion
unto
us
,
be
it
never
so
little
;
and
finally
make
us
see
him
by
faith
our
All-sufficient
God
,
that
will
not
leave
us
,
nor
forsake
us
.
Q.
Is
it
lawfull
for
a
man
to
pray
for
riches
?
A.
In
regard
of
the
quantity
of
outward
blessings
to
be
desired
,
they
are
either
necessary
,
sufficient
and
plentifull
,
or
abundant
and
superfluous
.
The
necessity
of
riches
either
respecteth
a
mans
nature
or
his
state
:
The
necessity
of
nature
is
,
that
a
man
have
things
necessary
to
sustain
and
preserve
nature
,
as
food
,
apparel
,
lodging
and
such
like
;
with
which
a
man
must
rest
contented
if
he
have
no
more
:
according
to
the
Apostles
Rule
,
If
we
have
food
and
raiment
,
let
us
therewith
be
content
.
And
these
necessaries
every
man
is
bound
to
desire
and
seek
after
,
both
that
nothing
be
lacking
unto
him
for
the
preservation
of
his
life
,
and
also
that
he
be
not
chargeable
unto
others
.
The
necessity
of
state
,
place
or
calling
,
either
respecteth
himself
or
others
.
Unto
the
former
is
required
that
a
man
have
not
only
things
fit
to
sustain
nature
,
but
to
maintain
himself
according
to
his
place
and
calling
:
in
which
a
greater
or
less
proportion
is
necessary
,
according
to
the
dignity
or
meanness
of
a
mans
quality
or
condition
.
And
thus
a
Noble-man
hath
need
of
a
large
allowance
to
maintain
him
according
to
his
Nobility
,
and
a
King
more
to
maintain
his
Royalty
.
In
respect
also
of
others
,
riches
are
necessary
either
to
maintain
those
wich
are
committed
to
a
mans
charge
,
or
others
who
are
not
under
his
Government
:
For
the
former
,
the
Father
is
bound
to
maintain
,
not
only
himself
,
but
also
his
children
,
the
master
his
family
,
the
magistrate
his
officers
:
of
which
a
man
ought
have
as
great
a
care
to
provide
them
necessaries
according
to
their
several
conditions
as
himself
.
1
Tim
.
5.8
.
Gen.
30.30
.
Prov.
31.15
,
21
Joh
.
13.29
.
&
12.6
.
Prov.
6.6
.
&
10.5
.
2
Cor
.
12.14
.
Prov.
13.22
.
And
this
provision
of
necessaries
ought
not
onely
to
be
for
the
time
present
,
but
also
for
the
time
to
come
:
for
the
learning
of
which
lesson
the
sluggard
is
sent
to
the
Pismire
to
learn
providence
,
seeing
she
in
Summer
provideth
food
for
Winter
.
Neither
ought
a
man
thus
to
provide
for
his
charge
,
that
they
may
have
comfortable
maintenance
whilest
he
liveth
,
but
also
that
they
may
have
a
competency
for
their
relief
after
he
is
dead
.
In
respect
also
of
others
who
are
not
under
our
charge
,
riches
are
necessary
,
and
that
both
for
publique
and
private
uses
:
publique
,
as
when
we
contribute
to
all
good
uses
,
which
either
respect
the
Church
or
Commonwealth
:
to
which
purposes
we
are
to
extend
our
helping
hand
,
not
only
out
of
our
supersluities
,
but
out
of
our
necessities
,
pinching
both
back
and
belly
to
perform
these
publique
services
:
private
,
as
when
out
of
that
portion
which
God
hath
alotted
us
,
we
be
ready
according
to
our
ability
to
relieve
the
poor
who
stand
in
need
of
our
help
.
The
Second
degree
or
measure
of
riches
,
is
to
have
not
only
things
necessary
,
but
also
to
have
some
sufficiency
and
reasononable
plenty
of
them
;
so
as
a
man
may
have
not
only
wherwith
to
hold
life
and
soul
together
,
and
to
provide
in
some
slender
manner
for
his
charge
and
family
,
but
also
such
store
,
as
that
together
with
them
that
depend
upon
him
,
he
may
live
comfortably
and
cheerfully
in
his
vocation
.
And
not
only
so
,
but
also
may
be
enabled
thereby
,
to
be
liberally
helpfull
and
beneficiall
unto
others
,
and
to
advance
their
good
whether
it
be
publique
or
private
.
Prov
30.8
.
Act
20.35
.
Deut
.
28.11
.
Eph.
4.28
.
And
in
this
degree
also
riches
may
lawfully
be
desired
:
First
,
Because
the
Holy
Ghost
doth
account
this
plentifull
estate
in
it self
,
more
happy
then
that
of
want
.
Secondly
,
Because
God
requireth
of
us
,
that
we
be
ready
to
perform
those
good
duties
both
publique
and
private
unto
others
.
In
Scripture
we
find
many
Commandements
enjoyning
,
and
Exhortations
incouraging
us
to
give
unto
the
poor
,
and
to
do
the
works
of
mercy
to
those
who
need
our
help
;
as
also
to
give
Tribute
to
the
Prince
,
and
maintenance
to
those
who
labour
in
the
work
of
the
ministry
:
all
which
manifestly
prove
the
lawfulness
of
desiring
and
seeking
this
sufficiency
of
riches
and
convenient
plenty
,
so
it
be
with
moderation
.
Thirdly
,
The
Lord
in
his
infinite
bounty
and
goodness
,
hath
not
only
created
such
plentifull
store
of
these
his
creatures
,
as
are
sufficient
for
necessity
,
Lev
.
26.5
.
Deut
.
28.2
,
3
,
4
,
11.
but
also
for
honest
comfort
and
delight
,
and
hath
in
many
places
promised
this
store
and
plenty
to
those
that
fear
and
serve
him
.
The
third
degree
of
riches
is
abundance
and
superfluity
,
when
a
man
hath
more
then
is
fit
for
his
place
and
calling
,
or
then
he
can
or
will
imploy
to
any
good
uses
.
And
this
desire
and
seeking
of
abundance
is
unlawfull
,
not
simply
and
absolutely
in
it self
,
but
by
reason
of
our
corruption
,
as
it
argues
distrust
and
diffidence
in
Gods
Promises
,
1
Tim
.
6.9
.
Mat
.
13.12
.
is
contrary
to
the
end
why
riches
are
to
be
desired
,
will
not
stand
with
Christian
moderation
,
and
is
the
occasion
of
many
dangerous
temptations
.
Q.
What
are
the
Evils
we
pray
against
in
this
Petition
?
A.
We
pray
against
,
1.
Beggery
and
extream
want
.
The
destruction
of
the
poor
man
is
his
poverty
.
Prov.
10.15
.
&
30.9
.
Lev
.
26.19
,
20
2
Sam
.
21.1
.
Joh
.
1
.
1●
.
1
Reg
.
8.33
,
35.
Lam
4.9
,
10.
Psal
.
105.16
.
Isa
.
5.13
.
Deut
.
32.14
.
1
Chro
.
21.14
.
Gen.
21.16
.
Exo
.
15.25
.
Jer
.
29.17
.
Ezek
.
5.17
.
Mat
.
24.7
.
Jer
.
19.9
.
Judg
.
15.18
.
2
Sam
.
12.16
.
2
Chro
.
7
,
13.
2.
Famine
and
dearth
of
corn
.
There
was
a
famine
in
the
dayes
of
David
three
years
,
year
after
year
,
and
David
enquired
of
the
Lord
.
Under
this
head
may
be
comprehended
,
extremity
of
hunger
and
thirst
.
When
Sampson
was
so
athirst
,
he
called
on
the
Lord
and
said
,
Thou
hast
given
this
great
deliverance
into
the
hand
of
thy
servant
,
and
now
I
shall
die
for
thirst
.
3.
Pestilence
or
other
sickness
and
infirmity
.
If
I
shall
shut
up
Heaven
that
there
be
no
rain
,
or
if
I
command
the
locusts
to
devour
the
land
,
or
if
I
send
pestilence
among
my
people
:
If
my
people
,
which
are
called
by
my
name
,
Ps.
91.3
.
Ps
38.1
.
Mat
.
8.2
.
Luc
.
17.13
.
Mat
.
9.27
.
Mar.
10.47
.
Mat
.
9.2
.
Ps.
35.13
.
Luc
.
4.38
.
Jo
.
4.47
.
Mar.
8.22
.
Mat
.
17.24
&
15.22
.
1
Reg
.
13.6
.
Num
.
12.13
.
Ezek
.
14.21
.
Gen.
13.7
,
8.
Heb
.
12.14
.
Deut
.
7.14
.
Ps.
106.16
.
Hag
.
1.6
.
Job
.
7.13
,
14.
Exod
.
22.23
.
Joel
.
1.19
.
Leu
.
26.19
,
20.
Pro
.
26.1
.
1
Reg
.
8.35
.
Deut
.
28.18
,
24
,
40.
Ps.
107.34
.
Ps.
120.1
,
2.
2
Chro
.
32.20
.
Lev
.
26.25
.
Deut
.
28.48
.
Jud
.
2.14
.
Jer
.
5.15
,
16
,
17.
Ps.
35.11
.
&
10
,
18.
Ps.
11.2
.
&
12.2
.
&
25.19
.
&
28.3
.
&
36.3
.
Ps.
44.9
,
10
,
11
,
12.
Judg
.
20.23
.
Contempt
and
opprobry
,
I
am
the
song
of
the
drunkards
.
Ps.
69.11
,
12.
Ps.
71.7
.
Deut
.
32.30
.
Ps.
39.10.13
.
Ps.
119.36
.
Pro
.
15.27
.
&
1.19
.
1
Tim
.
6
9
,
10.
Hab
.
2
9
,
10.
1
King
.
21.4
.
Ps.
78.21
,
22.
1
Tim
.
9.10
.
Numb
.
11.18
,
19.
Pro
.
18.9
.
2
Thess
.
3.10
.
Mat
.
20.3.6
.
Pro
.
6.9
,
10.
&
10.4.5
.
&
20.13
.
Pro
.
15.13
1
Tim
.
5.23
.
1
Tim
.
4.4
.
Mat
.
4.4
.
Eccl.
9.11
.
The
race
is
not
to
the
swift
.
Pro
.
4.7
.
&
28.8
.
&
30.9
.
Eph.
4.28
.
Hab
.
2.6
,
Pro
.
11.24
,
25.26
.
Eccl.
11.1
.
Is.
58.7
.
shall
humble
themselves
and
pray
,
and
seek
my
face
,
and
turn
from
their
wicked
wayes
:
then
will
I
hear
from
heaven
,
and
will
forgive
their
sin
,
and
will
heal
their
land
.
4.
Wild
beasts
,
which
is
one
of
the
plagues
of
God
,
that
he
sends
upon
the
world
to
punish
the
disobedience
of
men
.
5.
Discord
and
contention
,
frowardness
and
undutifulness
in
them
that
should
obey
.
As
much
as
is
possible
have
peace
with
all
men
.
6.
Ill
success
in
our
labors
,
journeys
,
or
the
use
of
any
thing
that
is
put
into
our
hands
for
good
,
that
it
may
not
be
a
curse
unto
us
.
He
gave
them
their
request
,
but
sent
leanness
into
their
soul
,
under
which
head
is
comprehended
barrenness
of
the
ground
or
cattel
.
7.
Terrors
and
anguish
that
might
hold
our
eyes
waking
in
the
night
season
.
When
I
say
,
my
bed
shall
comfort
me
,
my
couch
shall
ease
my
complaint
:
Then
then
fearest
me
with
dreams
,
and
terrifiest
me
through
visions
.
8.
Oppression
.
If
thou
afflict
any
widow
or
fatherless
childe
,
and
they
cry
at
all
unto
me
,
I
will
surely
hear
their
cry
.
9.
Unseasonable
weather
,
as
excessive
rain
,
or
immoderate
drouth
.
O
Lord
,
to
thee
will
I
cry
:
for
the
fire
hath
devoured
the
pastures
of
the
wilderness
,
and
the
flame
hath
burnt
all
the
trees
of
the
field
.
10.
Unjust
war
,
or
annoyance
and
vexation
by
wicked
men
in
suites
of
Law
,
secret
conspiracies
,
false
reports
,
flatteries
,
or
such
like
,
False
witnesses
did
rise
up
:
they
layed
to
my
charge
things
that
I
knew
not
.
11.
Falling
before
the
enemy
in
just
war
,
and
captivity
with
reproach
and
misery
that
followeth
it
.
Thou
makest
us
to
turn
back
from
the
enemies
,
and
they
which
hate
us
,
spoil
for
themselves
.
Thou
hast
given
us
like
Sheep
appointed
for
meat
,
and
hast
scattered
us
among
the
Heathen
.
12.
Cowardise
and
faint-heartedness
in
the
just
and
lawful
defence
against
them
that
unjustly
invade
and
set
upon
us
.
How
should
one
chase
a
thousand
,
and
two
put
ten
thousand
to
flight
,
except
their
rock
had
sold
them
,
and
the
Lord
had
shut
them
up
.
13.
Untimely
death
of
good
Magistrates
,
holy
Ministers
faithful
friends
,
&c.
Remove
thy
stroak
away
from
me
,
I
am
consumed
by
the
blow
of
thy
hand
.
O
spare
me
that
I
may
recover
health
:
before
I
go
hence
,
and
be
no
more
.
14.
Covetuousness
or
over
greedy
desire
of
earthly
things
.
Incline
my
heart
unto
thy
testimonies
,
and
not
to
covetousness
.
15.
Distracting
cares
.
Take
no
thought
for
the
morrow
for
the
morrow
shall
take
thought
for
the
things
of
it self
.
16.
Distrust
in
the
providence
of
God
for
the
things
of
this
life
.
It
was
the
sin
of
Israel
,
that
they
believed
not
in
God
,
and
trusted
not
in
his
salvation
.
17.
Discontent
with
our
estate
.
The
love
of
mony
is
the
root
of
all
evil
,
which
while
some
coveted
after
,
they
have
erred
from
the
faith
,
and
pierced
themselves
through
with
many
sorrows
.
18.
Idleness
.
He
that
will
not
labor
,
let
him
not
eat
.
18.
Scrupulousness
whereby
we
deprive
our selves
of
the
comfortable
,
honest
,
and
sweet
use
of
what
God
hath
given
us
to
injoy
.
20
Superstition
,
whereby
men
place
holiness
in
abstinence
from
meats
and
drinks
,
and
account
voluntary
poverty
a
state
of
perfection
;
as
the
Papists
do
.
Drink
no
longer
water
,
but
use
a
little
wine
for
thy
stomachs
sake
,
and
thine
own
infirmity
.
Every
creature
of
God
is
good
,
and
nothing
to
be
refused
.
21.
Vain
confidence
,
when
we
rest
in
the
means
,
but
look
not
to
the
Lord
for
a
blessing
upon
the
creatures
.
Man
lives
not
by
bread
alone
.
22.
Mercilessness
,
cozenage
,
injustice
,
when
we
respect
our selves
and
our
own
advantage
,
but
have
no
feeling
of
our
poor
brethrens
necessity
.
There
is
that
scattereth
,
and
yet
increaseth
:
and
there
is
that
withholdeth
more
then
is
meet
,
but
it
tendeth
to
poverty
,
The
liberal
soul
shall
be
made
fat
,
and
he
that
watereth
shall
be
watered
also
himself
.
He
that
which
holdeth
corn
,
the
people
shall
curse
him
:
but
blessing
shall
be
upon
the
head
of
him
that
selleth
it
.
23.
Luxury
and
riot
in
the
use
of
meat
,
drink
,
sleep
,
apparel
,
recreation
,
buildings
,
and
such
like
.
Take
heed
to
your selves
,
lest
at
any
time
your
hearts
be
overcharged
with
surfeting
and
drunkenness
,
Prov.
23.20
.
Luk
.
21.34
.
&
15.13
,
14
,
15
,
16.
and
cares
of
this
life
,
and
so
that
day
come
upon
you
unawares
.
Lastly
,
we
pray
against
that
prophaneness
which
naturally
possesseth
the
hearts
of
men
,
which
maketh
them
careless
of
their
spiritual
title
to
earthly
things
,
or
whether
they
taste
of
the
special
love
of
God
in
the
use
of
earthly
things
,
so
they
may
have
their
fill
of
vain
pleasure
,
or
injoy
outward
things
as
they
stand
in
need
.
Quest
.
What
considerations
serve
to
kindle
devotion
in
this
Petition
?
A.
The
motives
breeding
devotion
this
way
,
are
,
First
,
For
all
that
yet
find
the
want
of
something
,
Catech
.
Trid
.
Exposit
.
orat
.
Dom
.
in
4.
Petit
.
for
the
more
comfortable
service
of
God
,
that
they
would
well
weigh
the
wants
of
others
and
of
themselves
.
Secondly
,
Consider
what
a
sweet
thing
it
is
,
to
feel
this
,
that
God
of
his
grace
giveth
this
or
that
to
us
.
If
we
sit
at
board
with
great
personages
,
if
they
carve
us
a
bit
and
give
it
us
,
the
whole
feast
is
not
so
sweet
to
us
,
as
their
honorable
remembrance
of
us
.
All
the
creature
is
a
deaf
Nut
,
and
no
better
,
if
the
Lord
be
not
perceived
in
it
.
Thirdly
,
For
such
as
have
abundance
,
they
must
consider
,
how
he
that
giveth
these
,
is
the
maintainer
of
them
;
how
easily
God
might
bring
the
things
they
have
to
nothing
,
letting
riotous
servants
and
children
,
like
back-doors
,
bring
down
the
house
.
Fourthly
,
how
many
wayes
God
can
keep
them
from
being
able
to
use
or
find
comfort
in
any
thing
they
take
or
possess
;
if
he
send
a
scruple
into
the
conscience
touching
the
lawfulness
of
it
,
if
he
send
sickness
,
deep
discontents
,
lingring
after
that
we
have
not
;
or
otherwise
if
he
should
give
us
to
such
weakness
in
using
any
thing
,
that
we
should
breed
our selves
more
bitterness
in
the
end
,
then
we
take
comfort
in
the
first
tasting
of
them
.
How
little
things
put
us
out
,
that
for
the
time
all
we
have
is
nothing
to
us
?
Fifthly
,
we
must
consider
how
all
things
without
Gods
blessing
are
nothing
,
Deut
.
28.38
.
clothes
warm
not
,
meats
nourish
not
,
physick
heals
not
,
labors
prosper
not
to
effect
any
thing
;
which
those
well
know
,
whose
false
affianced
hearts
have
been
well
whipped
out
of
all
the
creature
.
Sixthly
,
we
must
remember
the
singular
use
and
benefite
of
earthly
blessings
,
and
how
many
wayes
our
life
would
be
irksome
and
tedious
,
if
we
should
be
deprived
of
them
.
Nor
are
they
profitable
to
this
life
onely
,
but
they
are
instruments
of
vertue
,
furtherances
of
our
Christian
course
,
if
used
aright
according
to
the
will
of
God
.
Q.
What
are
the
wants
which
are
to
be
bewailed
in
this
petition
?
A.
The
special
things
to
be
bewailed
are
,
1.
Covetuousness
,
a
vice
which
is
naturally
engraffed
in
every
mans
heart
:
it
is
when
men
over-greedily
desire
the
things
of
this
life
,
and
have
their
hearts
so
taken
up
with
the
thought
of
them
,
that
they
cannot
mind
the
things
that
concern
the
glory
of
God
,
Psal
.
4.6
.
the
good
of
his
Church
and
their
own
salvation
.
This
desire
is
unsatiable
,
and
men
that
have
enough
,
would
still
have
more
.
2.
Diffidence
and
distrustfulness
in
Gods
providence
touching
the
things
of
this
life
.
This
appears
,
when
men
are
pressed
with
adversity
:
for
then
they
howl
and
weep
,
and
pierce
themselves
through
with
many
sorrows
.
And
these
two
sins
do
oft
carry
men
to
the
use
of
unlawful
means
,
and
wicked
shifts
,
to
satisfie
their
desires
,
or
supply
their
wants
.
3.
Unthriftiness
,
that
we
have
consumed
or
wasted
the
good
creatures
of
God
vainly
,
Luk
.
15.13
.
riotously
,
to
the
maintenance
of
sin
,
and
the
satisfaction
of
our
lusts
.
4.
Hypocrisie
,
in
making
this
petition
,
when
we
begge
of
God
what
we
need
,
but
will
not
wait
his
leasure
,
nor
trust
in
his
promise
;
but
shift
for
our selves
by
hook
or
crook
:
when
we
desire
our
own
bread
,
but
live
by
oppression
,
injustice
,
fraud
,
cozenage
,
stealth
,
the
sweat
of
other
mens
brows
.
5.
Sottishness
and
pride
,
when
we
pray
God
to
give
us
our
daily
Bread
,
but
are
puffed
up
with
outward
things
as
if
we
had
not
received
them
;
and
in
prosperity
are
so
senceless
and
overly
in
prayer
,
as
if
we
needed
not
the
blessing
of
God
to
maintain
our
lot
,
and
make
what
is
under
our
hands
to
be
profitable
and
comfortable
for
our
use
.
If
our
barns
be
full
,
and
our
tables
richly
furnished
,
we
pray
so
coldly
for
a
blessing
,
that
it
may
appear
we
feel
not
the
infirmity
of
the
creature
,
we
find
not
want
of
Gods
blessing
.
6.
Unthankfulness
for
mercy
received
,
that
we
have
not
taken
notice
of
the
Lords
bounty
,
nor
looked
to
him
by
whom
we
are
fed
,
clothed
,
laid
to
sleep
,
raised
again
,
preserved
in
health
,
strength
,
and
safety
;
who
doth
keep
us
in
our
going
out
and
coming
in
,
and
maketh
our
way
prosperous
.
7.
Unquietness
and
discontentment
,
that
by
froward
carriage
,
unseemly
speech
,
sullen
behaviour
,
we
have
troubled
them
that
we
should
have
comforted
,
and
been
injurious
to
them
whose
peace
and
welfare
we
are
bound
to
seek
.
8.
Want
of
compassion
,
that
when
we
are
fed
,
we
remember
not
them
that
want
and
stand
in
need
.
Lastly
,
we
are
to
be
grieved
and
mourn
in
moderation
for
the
outward
miseries
that
lie
upon
our selves
or
other
the
people
of
God
;
specially
,
that
afflict
the
Church
in
general
,
as
war
,
famine
,
&c.
Quest
.
What
are
the
special
blessings
for
which
we
are
to
give
thanks
?
A.
Thankes
are
to
be
given
to
God
,
Deut
.
8.8
,
9
,
10.
Psal
.
21.2
,
3
,
4.
Psal
.
65.9
,
10.
Psal
.
18.1
,
2.
Isa
.
38.16
.
2
Cor
.
1.4
.
Joel
2.26
.
that
he
hath
created
things
necessary
for
this
life
and
doth
daily
minister
unto
us
out
of
his
treasure
;
that
he
often
delivers
our
life
out
of
dangers
,
and
comforts
us
in
our
sorrows
,
that
he
hath
blessed
our
labors
,
and
made
his
benefits
useful
and
comfortable
unto
us
.
If
we
sojourn
a
week
or
two
with
any
,
how
thankeful
are
we
?
But
we
are
Gods
daily
guests
all
the
year
long
:
he
layeth
the
cloth
every
where
.
CHAP.
XII
.
Several
practical
Conclusions
that
may
be
drawn
from
this
Petition
,
with
directions
to
know
a
lawfull
from
an
unlawfull
desire
.
Question
:
WHat
Conclusions
may
be
drawn
from
this
Petition
?
A.
1.
God
giveth
and
maintaineth
to
us
all
things
belonging
to
this
life
.
God
giveth
,
God
taketh
,
saith
Job
,
His
blessing
maketh
rich
,
saith
Solomon
.
Job
.
1.21
.
Prov.
10.22
.
Jam
.
1.17
.
Ier
.
27.5
.
Psal
.
145.16
.
Ezek
.
16.17
.
Hos
.
2.8
,
9.
Psal
.
104.27
,
28
,
29
,
30.
Act.
14.17
.
Neque
potest
non
esse
utilissimum
atque
optimum
,
quod
ab
optimo
parente
Deo
nobis
datur
.
Denido
,
quid
potest
esse
tam
difficile
,
quod
non
facile
consequamur
&
obtimamus
si
Deus
ipse
obijciat
postremo
,
quis
non
me●n
Dei
atque
pudore
percellatur
,
si
qua
bona
ille
tam
plane
offert
;
ea
negligat
,
&
frustra
elabi
patiatur
.
Mal
.
in
Iosh
.
1.1
,
2.
Dei
nutu
cuncta
distribuuntur
,
conservantur
&
augentur
.
Psal
.
65.9
.
Every
good
and
perfect
gift
descendeth
from
him
.
Mine
is
all
the
earth
,
I
gave
it
to
whom
I
will
.
He
openeth
his
hand
,
and
filleth
every
living
thing
.
Silver
and
gold
,
and
wool
and
flax
,
and
corne
and
wine
and
oyl
are
mine
,
saith
the
Lord
.
For
as
in
a
house
the
Master
in
the
Family
,
keepeth
(
to
the
dogs
)
every
creature
in
it
;
giveth
one
greater
,
another
lesser
wages
:
putteth
some
in
honourable
place
,
others
in
the
scullery
:
so
doth
God
the
great
Father
of
all
the
Family
in
Heaven
and
in
Earth
;
neither
can
any
deal
us
a
fit
state
but
he
.
For
as
the
Physician
only
can
prescribe
the
diet
,
so
God
he
seeth
where
a
full
and
liberall
measure
,
where
a
more
sparing
is
expedient
.
The
Devil
,
he
taketh
upon
him
that
all
Kingdoms
are
his
,
he
giveth
them
as
he
will
;
a
loud
lie
;
he
cannot
touch
a
hog
till
God
sealeth
him
a
Warrant
:
and
as
an
executioner
that
killeth
by
poyson
,
serveth
the
Magistrate
:
so
doth
he
serve
God
in
giving
a
deadly
sweet
poysoned
Cup
to
those
God
leaveth
to
his
power
.
Again
,
though
our
good
friends
and
our
means
help
us
with
this
or
that
,
yet
God
is
the
first
Donor
;
these
are
instruments
conveyghing
that
which
God
of
grace
deviseth
to
us
,
and
bestoweth
upon
us
.
He
that
sendeth
a
Present
in
the
giver
of
it
,
not
the
man
that
putteth
it
into
our
hands
;
which
doth
teach
us
to
be
content
with
that
we
have
,
Mat
.
20.15
.
and
not
to
envy
other
mens
plenty
▪
We
look
our
Children
and
Servants
should
take
that
of
us
which
we
give
them
,
without
murmuring
,
or
discontented
semblance
,
be
it
fine
or
course
.
How
much
more
must
we
be
willing
to
stand
to
Gods
carving
,
and
not
dare
to
quetch
against
his
disposition
.
2.
All
things
needfull
to
the
maintenance
and
comfort
of
this
life
are
to
be
asked
of
God
.
It
is
God
that
giveth
them
,
and
it
is
his
will
and
pleasure
that
we
should
crave
them
at
his
hand
.
Psal
.
102.24
.
Zech
.
10.1
.
O
my
God
,
take
me
not
away
in
the
midst
of
my
daies
.
Ask
ye
of
the
Lord
rain
,
in
the
time
of
the
latter
rain
.
The
necessity
of
man
requireth
that
he
should
have
supplies
for
this
life
,
that
he
may
have
a
right
mind
in
a
sound
body
;
else
he
can
neither
enjoy
himself
,
nor
do
good
to
his
neighbour
,
nor
do
the
service
and
works
which
the
Lord
requireth
:
He
cannot
profit
man
,
nor
serve
his
God
Witness
the
condition
of
distracted
and
melancholik
,
of
naturals
,
of
deaf
,
and
dumb
persons
.
Also
what
can
men
diseased
and
in
pain
do
,
in
comparison
of
what
they
may
do
when
their
minds
are
free
,
and
bodyes
strong
and
healthy
.
And
God
who
knoweth
that
we
stand
in
need
of
these
things
,
1
Tim
.
4.8
.
Psal
.
34.9
,
10.
hath
promised
to
give
them
as
well
as
spiritual
.
Godliness
hath
the
promise
of
this
present
life
.
God
will
withhold
no
good
thing
from
them
that
fear
his
Name
.
But
Prayer
is
the
mean
whereby
we
obtain
what
God
hath
graciously
promised
,
and
will
mercifully
bestow
.
God
is
the
only
Fountain
from
whom
all
good
things
do
flow
to
us
God
himself
speaketh
of
himself
to
Abraham
,
Act.
14.17
.
&
17.28
.
Gen.
17.1
.
Obad
.
vers
.
5.
Gen.
32.20
.
Deut
.
8.5
.
I
am
God
All-sufficient
,
or
sufficiency
it self
,
as
the
word
Dai
is
taken
elsewhere
.
Hereupon
Jacob
the
Patriarch
when
he
had
tried
the
exceeding
bountifulness
of
God
All-sufficient
toward
himself
:
I
am
less
then
all
thy
mercies
,
and
then
all
thy
truth
which
thou
hast
shewed
to
thy
servant
.
And
that
the
Jews
might
be
perswaded
that
God
alone
is
the
Well-spring
of
every
good
gift
,
Deut
.
26.2
,
3.
therefore
we
read
it
was
commanded
unto
them
to
bring
of
the
first
of
all
their
fruits
in
a
basket
,
and
profess
that
they
had
received
them
of
the
bountifulness
and
mercy
of
the
Lord
.
Moreover
,
all
our
labour
and
watchfulness
are
unprosperous
:
yea
,
and
even
his
own
gifts
also
,
being
good
in
themselves
,
are
yet
hurtfull
to
us
,
unless
he
pour
his
blessing
upon
them
.
For
the
earth
being
cursed
for
mans
sake
,
Gen.
3.17
.
which
the
Lord
both
in
Word
pronounced
,
and
in
deed
declareth
,
so
often
as
he
sendeth
upon
us
scarcity
,
either
by
drouth
,
or
by
waters
and
hail
,
if
at
any
time
it
yeeld
Corne
and
other
things
necessary
for
life
,
there
is
no
wise
man
but
seeth
that
these
things
proceed
not
from
mans
travell
,
but
from
the
special
blessing
of
God
.
For
here
that
principle
hath
place
:
Neither
he
that
planteth
is
any
thing
neither
he
that
watereth
,
1
Cor
.
3.7
.
but
God
that
giveth
increase
.
Besides
,
when
the
very
strength
of
nourishing
in
Bread
,
is
said
to
be
of
God
,
Psal
.
105.
●6
.
&
107.34
.
and
the
Lord
is
he
,
who
sendeth
famine
,
taketh
away
strength
from
such
things
as
should
nourish
,
maketh
the
earth
fruitfull
and
barren
:
hereof
it
followeth
that
it
is
God
by
whose
power
and
providence
,
1
Reg
.
17.1
.
2
Reg
.
8.1
.
both
the
fruits
come
to
ripeness
,
and
serve
men
for
their
nourishment
.
The
same
is
most
true
in
matters
belonging
both
to
the
Common-wealths
and
Families
,
whereupon
saith
the
Psalmist
:
Psal
.
127.1
,
2.
Except
the
Lord
build
the
house
,
their
labour
is
lost
that
build
it
.
This
point
Christ
proved
to
his
Disciples
by
one
experience
,
who
when
they
had
wearied
themselves
all
night
and
caught
nothing
,
Luk
.
5.5
.
Joh
.
21.6
.
being
commanded
in
his
name
to
cast
forth
the
net
,
they
inclosed
such
a
multitude
of
Fishes
,
that
their
net
brake
withall
:
giving
to
understand
by
this
Miracle
,
that
all
our
labour
dependeth
of
God
,
and
that
it
is
his
only
blessing
that
maketh
men
rich
.
All
creatures
in
their
kind
teach
us
to
c●ll
upon
God
for
the
supply
of
our
necessities
.
Psal
.
104.27
.
&
145.15
.
The
young
Ravens
report
their
wants
unto
God
.
All
things
trust
in
thee
,
O
Lord
,
that
thou
shouldst
give
them
meat
in
due
season
.
It
is
the
pleasure
of
God
,
Psal
.
37
3
,
4
,
5.
that
we
should
trust
in
him
for
things
corporal
as
well
as
spiritual
:
But
invocation
doth
accompany
sound
confidence
;
if
we
trust
in
God
,
we
cannot
but
seek
unto
him
by
Prayer
.
Again
,
God
is
glorified
by
our
acknowledgment
of
his
Divine
providence
,
and
our
voluntary
submission
unto
his
good
pleasure
in
outward
blessings
;
Ioel
2.22
.
Hos
.
2.8
.
He
will
be
acknowledged
the
given
of
every
good
thing
,
and
it
angry
that
we
should
think
we
receive
them
from
any
other
.
Love
and
praise
is
due
to
God
for
his
mercies
towards
us
:
But
we
cannot
be
thankfull
for
what
we
ask
not
.
What
love
shall
God
have
from
us
for
what
we
have
received
,
if
we
look
not
to
him
for
what
we
want
?
The
sweetness
of
earthly
comforts
is
lost
,
when
we
cannot
be
assured
of
Gods
favour
in
them
,
nor
tast
his
special
goodness
,
and
discern
his
fatherly
care
.
But
the
heart
can
never
be
certified
of
Gods
love
and
mercy
in
the
enjoyment
of
these
common
blessings
,
if
it
be
not
lifted
up
in
Prayer
unto
his
Majesty
.
Let
every
Christian
then
assure
himself
that
he
may
lawfully
desire
and
pray
for
the
things
of
this
life
,
only
it
must
be
considered
of
whom
,
by
what
means
,
for
whom
,
for
what
time
,
in
what
right
,
and
in
what
measure
,
or
wherewith
we
would
have
our
wants
supplied
.
It
will
be
said
,
Mat
.
6
33.
If
we
seek
the
Kingdom
of
God
,
all
these
things
for
this
life
shall
be
ministred
unto
us
.
And
that
our
Saviour
saith
,
Labour
not
for
the
meat
that
perisheth
;
Ioh
.
6.27
.
The
answer
is
easie
,
for
it
is
not
said
,
Seek
only
the
Kingdom
of
God
,
but
first
,
that
is
,
seek
it
chiefly
.
And
the
promise
of
having
all
things
for
this
life
,
doth
not
exclude
the
lawfull
means
to
get
them
:
but
rather
binds
us
with
assured
confidence
to
seek
unto
the
Lord
for
them
.
Thou
hast
spoken
unto
thy
servant
concerning
his
house
for
a
long
time
:
therefore
have
I
been
bold
to
make
this
supplication
before
thee
.
Gods
promise
should
embolden
us
to
pray
,
but
not
lull
us
asleep
in
security
.
Also
the
Exhortation
of
Christ
in
the
last
place
mentioned
,
is
not
absolute
,
but
comparative
,
namely
,
that
of
the
two
,
he
would
have
them
rather
seek
for
that
which
is
spiritual
and
everlasting
,
then
for
that
which
is
corporal
and
perishing
.
Notwithstanding
these
places
,
or
any
thing
else
that
can
be
objected
;
James
said
,
the
cause
why
men
had
not
,
Iam
.
4.2
.
was
because
they
did
not
ask
.
It
was
Asa
his
fault
,
not
that
he
did
seek
to
the
Physicians
for
health
,
but
because
he
sought
only
to
the
Physicians
,
1
Chro
.
16.12
.
Psal
.
119.71
.
Ier
.
10.24
.
and
not
to
the
Lord
.
It
may
be
objected
,
it
is
good
to
be
afflicted
.
And
Jeremy
saith
,
Correct
us
,
O
Lord
.
But
afflictions
in
themselves
are
evil
;
they
are
fruits
of
sinne
,
they
also
occasion
men
to
sin
.
Therefore
Agur
prayeth
,
Prov.
30.8
,
9.
that
he
might
not
be
poor
,
that
is
,
so
needy
,
as
to
be
destitute
of
daily
food
and
clothing
,
lest
(
saith
he
)
I
steal
,
and
take
the
name
of
my
God
in
van
.
Yet
,
it
is
most
true
which
David
saith
.
But
afflictions
are
good
by
accident
,
through
Gods
gracious
working
of
humiliation
and
repentance
by
them
:
of
themselves
they
are
not
good
.
It
is
no
good
argument
to
say
;
Afflictions
work
for
our
good
,
therefore
we
may
pray
for
them
,
or
we
must
not
pray
against
them
.
For
the
very
sinnes
of
Gods
Children
,
through
the
infinite
wisdom
and
power
of
God
,
may
,
and
oft
do
,
work
much
for
their
good
;
yet
in
no
case
may
be
prayed
for
,
but
alwaies
prayed
against
.
The
Prophet
Jeremy
doth
not
pray
absolutely
that
he
might
be
corrected
,
but
as
the
case
then
stood
betwixt
God
and
his
Church
,
sith
God
was
forced
to
correct
them
,
he
desireth
that
the
correction
might
be
in
judgment
and
moderation
,
as
a
fruit
of
his
fatherly
love
,
and
not
in
extremity
,
as
proceeding
from
his
wrath
and
heavy
displeasure
.
The
very
words
do
shew
this
sense
:
for
he
saith
,
Correct
me
,
but
in
judgment
;
not
in
thine
anger
.
He
doth
in
this
place
only
deprecate
the
greater
evil
of
punishment
,
and
willingly
submitteth
himself
unto
the
less
.
Wherefore
notwithstanding
any
thing
that
can
be
said
against
it
,
If
any
man
be
afflicted
,
Iam
.
5.13
.
let
him
pray
.
For
God
himself
saith
,
Call
upon
me
in
the
day
of
trouble
,
Psal
.
50.15
.
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
.
1
Chro
.
29.14
.
1
Cor
.
10.26
.
Psal
.
115.26
.
Gen.
32.10
.
Luk
.
17.10
.
Illud
certe
ut
mo
,
nisi
impius
negaver
it
,
merae
liberalitatis
esse
,
quidquid
Deus
largitur
mortalibus
:
ac
proinde
neminem
unquam
;
nep
robissimum
quidem
,
jure
expostulare
posse
,
si
quid
corum
quae
ab
ipso
accepit
,
omittat
.
Mal
.
in
Josh
.
1.
vers
.
1
,
2.
Gen.
32.10
.
Job
36.31
.
Psal
.
145.15
.
Psal
.
104.27
.
Gen.
33.5
.
3.
The
least
outward
thing
is
the
gift
of
Gods
grace
to
us
.
All
things
come
of
thee
,
O
God
,
and
that
of
thy
free
goodness
.
The
earth
is
the
Lords
,
and
the
fulness
thereof
.
And
though
he
made
it
for
mans
use
,
and
hath
given
it
to
the
children
of
men
;
yet
hath
he
reserved
the
right
in
himself
,
to
dispose
of
it
to
this
or
that
person
,
both
what
he
pleaseth
,
and
as
much
or
as
little
as
seemeth
good
to
him
.
And
when
he
hath
disposed
of
any
parcell
of
his
goods
to
any
men
,
they
hold
them
but
as
Stewards
,
to
be
accountable
to
him
their
Master
;
and
are
but
Tenants
,
at
the
meer
will
and
pleasure
of
him
their
Lord
.
The
first
grant
of
earthly
things
to
man
was
of
bounty
,
much
more
the
Possessions
of
them
since
he
hath
forfeited
his
interest
by
sin
and
disobedience
.
It
is
the
Lords
mercy
that
we
are
not
confounded
;
and
if
life
it self
,
be
given
of
mercy
,
then
all
things
pertaining
to
the
maintenance
of
life
must
spring
from
the
same
Fountain
.
We
cannot
deserve
one
bit
of
bread
or
sup
of
water
.
I
am
not
worthy
of
the
least
of
all
the
mercies
,
and
of
all
the
truth
,
which
thou
hast
shewed
unto
thy
servant
,
saith
Jacob
.
Nothing
is
more
free
then
gift
:
but
whatsoever
we
receive
we
ask
it
on
gift
,
challenge
it
not
as
due
.
He
giveth
meat
in
abundance
.
Thou
givest
them
their
meat
in
due
season
.
These
are
the
Children
which
God
hath
graciously
given
me
.
Such
therefore
as
will
challenge
Heaven
by
way
of
commutative
Justice
,
because
they
have
given
a
penny
answerable
to
that
penny-worth
,
were
never
taught
by
the
Spirit
of
Christ
.
And
considering
that
God
of
his
grace
is
the
giver
of
bread
,
and
of
all
other
good
gifts
for
this
life
:
this
should
move
all
men
to
get
their
names
entred
into
his
checkroule
,
and
become
servants
to
this
great
Master
:
and
being
admitted
to
be
Members
of
his
Family
and
Houshold
of
faith
,
this
should
cause
them
to
approve
themselves
good
servants
,
by
doing
their
Lord
and
Masters
will
:
then
may
they
be
assured
they
shall
want
nothing
that
is
good
.
It
is
of
this
God
and
Father
,
of
whom
it
is
said
in
the
Parable
,
Luk
.
15.17
.
His
servants
have
bread
enough
,
and
to
spare
.
It
is
therefore
good
serving
this
Master
,
who
will
alwaies
either
give
much
,
or
cause
the
little
which
he
giveth
to
be
sufficient
.
Whosoever
are
good
servants
and
children
to
such
a
Master
,
such
a
Father
,
how
can
they
want
?
For
as
he
hath
wherewithall
to
give
,
so
having
commanded
us
to
ask
of
him
,
he
will
give
to
us
liberally
,
and
never
upbraid
us
with
what
he
hath
given
.
And
when
we
have
received
any
thing
,
we
must
accknowledg
this
as
Gods
gift
with
all
thankfulness
.
If
a
friend
give
us
our
Board
but
a
moneth
or
two
,
we
think
our selves
much
beholding
to
him
.
How
much
then
are
we
beholding
to
God
,
at
whose
Table
we
live
of
free
cost
all
our
time
?
1
Reg
.
6.27
.
Let
us
seek
our
maintenance
of
God
,
for
if
the
Lord
do
not
help
(
as
the
King
of
Israel
could
say
when
there
was
nothing
to
be
had
either
out
of
the
Barne-floor
,
or
out
of
the
Wine-press
)
we
cannot
have
maintenance
.
Prayer
is
a
special
means
to
obtain
good
things
with
a
blessing
,
which
if
they
be
received
with
thanksgiving
,
Deut
.
8.18
.
1
Chro
.
29.14
they
are
good
indeed
.
Let
us
not
therefore
forget
the
Lord
our
God
,
for
it
is
he
that
giveth
us
power
to
get
substance
.
What
though
we
were
born
to
the
things
we
do
possess
,
or
they
were
given
us
,
or
we
bought
them
,
or
did
attain
them
by
hard
labour
and
industry
?
yet
it
must
be
acknowledged
.
that
Gods
gift
of
grace
was
in
all
these
.
For
who
made
our
Ancestours
?
Who
gave
them
Lands
or
living
to
leave
us
?
Who
did
put
it
into
the
hands
and
hearts
of
our
friends
to
bestow
any
thing
upon
us
?
Did
not
the
Lord
?
Whose
money
or
goods
was
it
,
wherewith
we
bought
any
thing
?
Was
it
not
Gods
?
And
who
gave
us
wit
to
invent
,
and
strength
to
labour
?
Was
it
not
that
God
,
2
Cor
.
9.10
.
who
doth
also
teach
our
hands
to
warre
,
and
our
fingers
to
fight
?
All
these
things
be
of
him
to
whom
be
praise
and
glory
for
ever
,
Amen
.
Let
no
man
say
in
his
heart
,
my
power
or
might
of
my
hand
hath
gotten
this
wealth
:
let
not
any
ascribe
praise
for
his
maintenance
unto
friends
,
false
gods
,
or
any
other
means
,
but
to
the
true
God
:
lest
he
teach
them
to
acknowledg
that
,
by
his
taking
away
of
their
wealth
,
Hos
.
29
,
10.
which
they
would
not
acknowledg
by
his
bestowing
it
upon
them
.
And
as
we
must
be
thankfull
for
what
we
have
received
,
Mat
.
20.15
.
so
we
must
look
unto
it
,
that
we
do
not
envy
other
mens
plenty
,
because
it
is
the
gift
of
Gods
free
grace
.
4.
As
outward
blessings
are
given
of
grace
,
Mal
.
3.10
,
11
,
Psal
8.7
,
8
,
9.
1
Cor
.
3
22.
1
Sam
.
30.16
,
17.
so
is
the
blessing
and
comfort
of
them
.
In
Adam
we
have
lost
our
right
to
all
things
,
which
in
Christ
the
Heir
of
the
world
we
only
recover
:
But
what
we
receive
in
Christ
,
that
is
given
of
favour
.
Again
,
we
may
easily
an
hundred
waies
be
thrust
from
the
possession
of
all
things
,
before
we
come
to
use
them
;
according
to
that
Proverb
,
Dan
.
5.5
.
2
King
.
7.17
.
Job
20.22
,
23.
Isa
3.1
.
Hag
.
1.6
.
Prov.
10.22
.
Dan
.
1.13
,
14.
Many
things
come
between
the
cup
and
the
lip
.
When
men
have
all
things
needfull
in
their
possession
,
yet
another
gift
of
Gods
blessing
must
be
added
,
else
all
they
have
will
not
avail
them
.
All
the
rich
fools
plenty
could
not
continue
his
life
.
Men
may
taste
,
and
eat
,
and
put
on
clothes
,
and
yet
be
neither
warm
nor
satisfied
.
While
the
daintiest
meat
is
in
the
mouthes
of
men
,
it
may
be
their
bane
,
and
not
their
nourishment
;
as
it
fared
with
the
Children
of
Israel
,
who
while
the
meat
was
between
their
teeth
,
ere
it
was
chewed
,
Psal
.
78.30
,
31.
Mar.
6.41
.
&
14.22
.
Luk
.
24.30
.
Act.
27.35
.
the
wrath
of
the
Lord
smote
them
with
a
very
great
Plague
.
Therefore
it
was
the
manner
of
our
Saviour
Christ
,
alwaies
before
he
did
eat
,
to
bless
it
,
asking
his
Fathers
leave
to
use
it
,
with
a
blessing
upon
it
.
So
did
the
Apostle
,
He
took
bread
,
and
gave
thanks
to
God
in
the
presence
of
them
all
.
Gods
own
Children
must
be
remembred
,
that
they
trust
not
in
earthly
meanes
.
Many
of
them
are
took
like
Asa
;
who
if
they
have
outward
helps
,
they
seek
to
them
and
not
to
God
,
who
must
give
them
with
a
blessing
,
or
they
cannot
profit
those
that
have
them
.
2
Chro
.
16.12
.
But
let
Gods
hand
upon
his
servant
Asa
be
a
warning
to
all
that
fear
God
.
His
disease
was
but
in
his
feet
,
yet
because
he
sought
not
to
the
Lord
,
but
to
the
Physicians
,
it
was
his
death
.
5.
Our
faith
and
invocation
must
be
daily
renewed
towards
God
for
his
care
on
us
in
this
life
.
Whatsoever
we
have
,
our
faith
must
be
no
less
on
him
,
then
if
we
were
stripped
naked
of
every
thing
;
yea
,
our
mouthes
must
be
no
less
open
wide
to
him
.
David
though
a
King
,
saith
,
The
Lord
is
my
portion
,
and
the
sustainer
of
my
Lot
.
Had
we
done
much
for
one
,
if
he
when
he
felt
himself
warm
should
not
respect
us
,
but
look
at
his
own
strength
,
would
we
not
count
it
treachery
?
If
a
substantial
man
,
who
deserved
credit
alone
,
should
be
less
trusted
when
he
layeth
down
a
substantial
pawn
,
would
it
be
well
taken
?
This
duty
belongs
to
poor
and
rich
.
He
that
hath
store
and
plenty
under
his
roof
,
must
beg
his
daily
bread
of
God
,
as
well
as
the
naked
and
hungry
that
lie
in
the
street
.
But
what
need
we
every
day
to
do
thus
?
Because
all
we
have
,
Assidue
petendus
est
panis
,
ut
in
haec
consuetudine
amandi
&
colendi
Deum
retineamur
,
nobisque
omnino
persuadeamus
,
id
quod
est
,
vitam
ac
salutem
nostram
ex
Deo
pendere
God
doth
let
us
no
longer
leases
of
it
then
for
the
day
.
Again
,
this
we
have
of
anothers
;
we
cannot
use
it
though
we
have
it
without
the
owners
leave
;
as
the
servants
that
keep
things
under
us
,
we
allow
them
not
without
our
leaves
to
do
their
pleasure
with
them
.
Besides
,
God
can
keep
us
from
touching
them
,
or
finding
any
comfort
in
them
,
(
though
we
use
them
)
or
feeling
his
sweet
grace
,
as
who
is
the
giver
of
them
.
Wherefore
let
us
take
heed
of
the
sensual
confidence
in
the
creature
,
and
fly
up
in
spirit
to
him
that
giveth
and
maintaineth
with
us
all
things
;
as
the
Sunne
which
both
bringeth
and
continueth
the
light
with
us
,
Let
us
not
set
down
our
rest
upon
things
present
,
and
sing
with
the
glutton
,
Take
thy
rest
soul
;
or
with
the
Priest
,
This
is
my
rest
:
but
by
benefit
of
the
things
we
have
,
let
us
,
as
by
wings
,
fly
up
higher
into
belief
on
our
Creatour
.
God
greatly
delighteth
in
this
,
and
often
to
hear
us
,
doth
keep
us
Tennants
at
will
,
as
it
were
,
from
hand
to
mouth
often
,
that
we
might
wait
on
him
.
Aegypt
had
Nilus
to
water
it
,
but
the
Land
of
the
Israelites
,
was
to
expect
the
first
and
the
latter
rain
,
when
God
should
as
a
Gardiner
with
his
Spout-pot
,
so
from
the
bottels
of
the
Clouds
pour
upon
them
.
Which
may
serve
to
put
all
men
in
mind
of
their
wretched
condition
,
as
well
rich
as
poor
,
whom
,
without
exception
,
Christ
accounteth
of
as
beggars
,
and
biddeth
them
ask
of
him
their
daily
bread
,
without
which
they
cannot
continue
,
no
not
one
moment
.
Psal
.
55.17
.
Dan
.
6.10
.
And
if
this
Petition
for
bread
must
be
made
every
day
,
then
others
also
.
For
Gods
Glory
,
Kingdom
,
and
Will
are
opposed
every
day
:
and
man
hath
need
of
forgiveness
and
new
supply
of
grace
every
day
.
Omission
breeds
unfitness
,
difuse
of
Prayer
doth
so
estrange
the
heart
from
God
,
that
there
followeth
unwillingness
and
difficulty
to
set
about
this
work
of
Prayer
again
any
day
.
Pr.
1
.
2●
.
He
that
will
pray
but
now
and
then
in
a
good
mood
,
may
justly
expect
that
God
will
never
hear
him
.
If
we
pray
daily
,
then
shall
we
hold
a
gracious
familiarity
with
God
our
Father
;
Then
will
he
hear
us
alwaies
,
and
we
shall
ever
have
our
requests
granted
,
when
it
shall
be
best
for
us
.
It
may
rejoyce
a
Christian
heart
to
consider
,
that
he
hath
leave
to
come
to
God
to
preferre
his
suits
to
him
every
day
,
nay
oft
in
a
day
.
We
are
loth
to
put
up
Petitions
to
men
too
oft
,
lest
they
should
grow
weary
of
us
,
and
we
troublesome
to
them
:
but
the
Lord
is
best
pleased
with
them
that
come
oftnest
to
him
,
that
crave
most
at
the
Throne
of
mercy
.
In
Courts
of
requests
amongst
men
,
there
are
certain
daies
in
which
one
mans
suit
is
heard
,
at
which
time
other
mens
suits
must
be
put
off
to
other
daies
of
hearing
.
Every
man
cannot
have
his
suit
sped
every
day
,
no
not
every
Term
.
But
all
Gods
people
may
come
to
him
by
Christ
Jesus
,
and
have
their
requests
heard
and
granted
in
the
Court
of
Heaven
every
day
;
yea
,
seaven
times
,
and
if
need
be
seventy
times
seven
times
in
one
day
.
6.
Christians
must
depend
upon
God
for
provision
and
maintenance
every
day
.
There
be
innumerable
things
,
which
if
they
be
wanting
to
us
,
either
we
lose
life
,
or
lead
it
uncomfortably
.
Now
this
necessity
of
things
being
known
,
and
the
infirmity
of
nature
,
we
must
go
unto
our
heavenly
Father
,
and
humbly
crave
of
him
all
things
that
be
needfull
for
us
:
Prov.
3.4
.
Lev
.
26.6
.
Isa
.
95.13
,
14.
Psal
.
122.6
,
7.
Prov
3.23
.
&
8.
●0
.
&
1
.
3●
.
Iob
5.19
.
who
hath
his
ears
open
to
the
supplications
and
cries
of
his
people
.
For
whiles
he
doth
exhort
us
to
ask
bread
,
in
that
he
doth
promise
that
he
will
give
largely
to
them
that
pray
.
By
teaching
how
we
must
ask
,
he
doth
exhort
;
by
exhorting
,
he
doth
inforce
;
by
enforcing
,
he
doth
promise
;
by
promising
he
doth
bring
us
into
most
certain
hope
of
obtaining
.
Ob.
But
no
man
can
reckon
up
the
particular
things
he
needeth
.
A.
When
we
ask
things
necessary
according
to
the
will
of
God
so
farre
as
we
know
,
God
will
grant
unto
us
what
he
knoweth
to
be
expedient
,
though
it
be
not
asked
in
particular
.
As
God
of
his
common
bounty
giveth
to
wicked
men
what
they
crave
not
:
so
of
special
love
he
will
bestow
upon
his
Children
both
what
they
beg
and
what
they
need
,
though
by
reason
of
their
ignorance
they
do
not
desire
it
in
particular
.
But
if
we
obtain
not
our
desires
in
things
necessary
for
this
life
,
we
must
examine
our selves
,
whether
some
sin
unrepented
of
do
not
hinder
good
things
from
us
,
or
we
have
not
hurt
our selves
by
sloth
and
lack
of
providence
:
and
upon
serious
humiliation
we
must
conclude
,
that
what
God
doth
deny
to
give
,
is
not
good
and
profitable
for
us
,
who
hath
more
care
of
our
salvation
,
then
we
of
our
own
.
7.
As
Christians
must
pray
,
so
must
they
labour
by
just
and
honest
means
to
procure
the
welfare
of
their
natural
life
.
Some
things
must
be
desired
,
so
as
we
fit
and
prepare
our selves
for
them
,
but
must
not
labour
after
them
:
but
the
maintenance
of
this
life
is
of
the
number
of
those
things
that
cannot
be
prayed
for
,
unless
they
be
laboured
after
,
as
God
hath
appointed
.
Poverty
and
want
is
threatned
to
him
that
laboureth
with
a
slack
hand
:
plenty
and
abundance
promised
to
the
diligent
.
In
the
sweat
of
thy
brows
shalt
thou
eat
thy
bread
.
Prov.
22.29
.
The
hand
of
the
diligent
maketh
rich
.
Now
faith
believeth
as
God
hath
promised
,
and
prayeth
according
to
the
Tenor
of
his
Word
.
8.
We
must
crave
of
God
a
good
mind
,
that
we
might
wisely
and
justly
use
,
things
well
and
honestly
gotten
.
God
hath
made
us
Stewards
of
his
blessings
to
be
disposed
to
the
glory
of
his
name
,
and
comfort
of
our
Brethren
:
which
Office
cannot
be
discharged
without
his
grace
and
direction
.
The
good
things
which
we
have
gotten
by
our
honest
labour
,
through
the
favour
of
God
,
are
not
our
own
wholly
,
Prov.
3.27
.
our
poor
Brethren
must
share
with
us
therein
:
But
to
know
what
portion
is
due
unto
them
,
and
willingly
to
part
with
what
the
Lord
hath
given
them
,
is
a
grace
that
none
receive
,
but
they
to
whom
it
is
given
,
who
do
heartily
beg
it
of
the
Lord
.
Earthly
things
soon
creep
into
the
affection
,
and
steal
the
heart
away
from
love
,
pity
and
compassion
,
if
they
be
not
kept
out
by
hearty
Prayer
,
and
the
heart
framed
to
mercy
by
often
and
frequent
communication
with
God
.
The
use
of
wealth
is
a
work
of
grace
,
no
less
difficult
then
the
getting
of
it
.
It
is
as
hard
to
possess
the
world
without
pride
,
coveteousness
,
forgetfulness
of
the
poor
,
and
security
,
as
it
is
to
live
contentedly
in
the
want
of
things
,
necessarily
directing
the
heart
unto
God
for
seasonable
supply
.
To
think
we
need
not
ask
of
God
the
right
use
of
earthly
things
,
is
to
be
grossly
sottish
of
the
state
of
our
souls
,
and
extreme
mindless
of
that
duty
we
owe
to
God
.
9.
It
belongeth
to
every
Christian
to
desire
and
procure
the
bodily
welfare
of
his
neighbour
.
Psal
.
35.13
.
Jam
.
5.14
,
15
,
16.
The
Law
of
charity
doth
binde
a
man
to
love
his
neighbour
as
himself
;
His
necessity
doth
call
for
our
help
;
and
a
mercifull
care
of
our
Brother
is
a
sure
proof
that
we
are
truly
religious
.
Act.
12.5
.
Gen.
25.21
.
Jam
.
5.17
,
18.
Isa
.
58.7
.
Heb
.
13.3
.
Heb
.
13.16
.
Act.
10.4
.
Remember
them
that
are
in
bonds
,
as
if
ye
were
bound
with
them
:
and
them
that
suffer
adversity
,
as
if
ye
were
in
their
case
.
Prayers
joyned
with
Almsdeeds
are
excellent
Sacrifices
,
well-pleasing
unto
God
.
Humanity
and
Christity
both
,
do
call
for
mercy
at
our
hands
;
yea
,
spiritual
self-love
:
for
we
do
our selves
good
in
relieving
our
Brethren
.
Is
not
the
hand
a
gainer
,
when
it
hath
made
shoes
for
the
feet
?
Is
not
the
stomack
benefited
by
cooking
meat
for
the
rest
of
the
members
of
the
body
?
We
are
members
one
of
another
.
This
doing
of
good
to
our
Brethren
,
Prov.
19.17
.
Eccl.
11.1
.
2
Cor
.
9.6
.
is
but
lending
to
the
Lord
,
and
he
will
repay
with
advantage
.
The
poor
are
the
Lords
fertile
soyl
,
which
through
his
blessing
shall
yeeld
plentifull
increase
to
them
by
whom
they
are
dressed
.
To
relieve
our
needy
Brethren
,
is
to
make
bags
which
will
hold
,
and
to
lay
up
Treasure
in
Heaven
,
Luk
.
12.33
.
1
Tim
.
6.19
.
Extra
fortunam
est
quidquid
donatur
amicis
●
Quas
dederis
sola●
semper
habebis
opes
.
Mart
ep
.
l.
5.
ep
.
43.
Mat
.
6.34
.
Luk
.
12.20
.
and
to
lay
up
in
store
for
our selves
a
good
foundation
.
Liberality
is
the
best
riches
,
the
best
good
husbandry
to
gain
riches
:
There
is
that
soweth
,
and
is
more
increased
;
but
he
that
spareth
more
then
need
,
shall
surely
come
to
poverty
.
10.
We
must
not
trouble
our selves
with
distrustfull
cares
for
time
to
come
.
Take
no
thought
for
the
morrow
:
for
life
it self
is
in
the
hand
of
God
,
and
we
have
no
assurance
to
live
till
the
morrow
.
It
is
the
good
pleasure
of
God
that
his
Children
should
live
by
faith
,
as
well
for
the
preservation
of
their
bodies
,
as
for
the
salvation
of
their
souls
.
He
hath
undertaken
to
provide
for
them
,
and
they
must
look
to
him
for
it
every
day
.
God
liketh
to
see
and
hear
his
Children
oft
in
his
presence
,
and
hath
so
ordered
it
,
that
their
necessary
occasions
should
bring
them
before
him
day
by
day
.
God
looketh
for
new
acknowledgment
of
his
gifts
every
day
:
and
willeth
that
they
have
cause
thereof
by
new
gifts
from
him
every
day
.
Distracting
cares
are
very
troublesome
,
accompanied
with
great
vexation
and
fear
:
disturbing
the
quiet
and
peaceable
frame
of
the
soul
,
and
taking
away
the
sense
and
comfort
of
what
we
have
for
the
present
,
and
torturing
the
heart
with
fear
of
what
shall
never
fall
.
Now
it
is
the
gracious
pleasure
of
God
to
free
us
from
this
carking
torment
,
that
we
might
attend
more
comfortable
imployment
,
and
casting
off
the
thought
of
earthly
things
which
will
disquiet
,
give
our selves
to
the
contemplation
of
heavenly
things
,
which
be
full
of
comfort
.
And
surely
it
is
much
for
our
profit
and
comfort
,
that
God
will
have
us
to
live
at
his
finding
,
and
he
will
be
pleased
to
keep
our
maintenence
in
his
custody
.
For
we
may
be
well
assured
,
if
we
trust
in
him
,
we
shall
be
well
provided
for
.
And
seeing
it
is
his
will
,
we
should
ask
our
maintenance
every
day
of
him
,
we
have
good
leave
and
good
occasion
to
increase
an
holy
acquaintance
with
God
,
by
coming
oft
into
his
presence
,
and
speaking
oft
unto
him
.
Besides
,
if
the
Thief
,
or
Vermin
,
or
any
casualty
deprive
us
of
those
outward
props
of
our
life
,
we
may
go
to
him
boldly
for
more
:
for
if
we
depend
on
him
according
to
his
Commandement
,
he
is
by
promise
obliged
to
provide
for
us
.
He
hath
store
and
great
plenty
,
and
will
furnish
his
Children
with
sweet
,
and
good
,
and
enough
.
It
will
not
stand
with
his
honour
that
his
Children
should
want
.
No
man
under
the
Sunne
can
live
more
merrily
,
and
more
securely
then
Gods
Children
may
do
:
for
they
need
care
for
nothing
but
to
please
God
.
Though
there
are
many
things
for
which
they
must
labour
in
their
Calling
,
yet
there
is
nothing
for
which
they
need
to
care
.
The
Children
of
Israel
might
lie
down
and
sleep
securely
in
the
Wilderness
,
when
they
had
not
one
morsell
of
Bread
against
to
morrow
;
for
the
morrow
day
brought
with
it
Manna
,
Psal
.
4.8
.
provision
for
the
morrow
:
this
was
because
God
sustained
them
.
But
conscionable
dependance
upon
God
every
day
is
no
nurse
to
idleness
,
no
enemy
to
providence
for
the
time
to
come
,
which
falleth
within
the
reach
of
our
daily
course
,
no
opposite
to
thriftiness
and
frugality
.
We
are
sent
by
the
Ant
to
school
,
that
we
may
learn
in
Summer
to
provide
against
Winter
.
He
that
sleepeth
in
Harvest
is
the
sonne
of
confusion
.
God
would
not
have
us
superstitious
Capuchians
,
who
think
it
an
offence
to
have
any
thing
unspent
over
night
;
nor
prophane
Companions
that
sing
care
away
,
and
set
Cock-on-hoop
,
whose
money
burnes
in
their
Purses
till
it
be
consumed
;
nor
yet
foolish
unprovident
ones
who
buy
their
fewel
when
it
freezeth
;
but
care
of
time
to
come
,
which
cometh
from
unbelief
,
and
desire
to
be
greater
then
that
we
should
need
to
care
,
is
that
which
the
Word
condemneth
.
Care
must
be
for
the
present
,
but
providence
for
time
to
come
.
11.
The
maintenance
whereupon
a
Christian
may
desire
to
live
,
must
be
his
own
by
the
gift
of
God
,
neither
unjustly
gotten
,
nor
unlawfully
possessed
.
Prov.
5.15
.
2
Thes
.
3.12
.
Drink
waters
out
of
thine
own
Cistern
.
The
Appostle
commandeth
that
men
should
eat
their
own
bread
.
How
can
any
man
pray
God
to
bless
that
unto
him
,
which
he
hath
gotten
by
fraud
or
injustice
?
How
can
he
hope
for
good
to
come
by
any
unjust
or
indirect
dealing
?
12.
Every
Child
of
God
hath
a
true
right
to
those
temporal
goods
which
he
doth
lawfully
possess
.
Mat
.
5.5
.
Heb
.
1.2
.
1
Cor
.
3.22
.
Duplex
jus
:
charitatis
&
proprietatis
.
Jus
charitatis
manet
semper
,
sed
non
pro
semper
habent
;
enim
jus
utendo
non
pro
omni
tempore
,
sed
pro
tempore
necessitatis
.
Act.
4.22
.
The
meek
have
right
of
Inheritance
unto
to
the
Earth
;
For
they
are
one
with
Christ
,
who
is
the
Heir
of
all
things
:
and
what
they
possess
is
given
them
of
God
in
love
and
mercy
.
But
this
right
the
godly
man
hath
in
his
goods
is
limited
not
absolute
;
he
must
not
dispose
them
at
his
own
pleasure
,
but
according
to
the
appointment
of
God
,
the
Lord
of
all
things
.
Whosoever
hath
best
right
to
any
thing
,
hath
a
chief
Lord
over
him
,
by
whom
he
must
be
ordered
in
all
his
expences
,
to
whom
he
must
give
an
account
in
the
day
of
reckoning
.
13.
All
things
are
not
necessarily
common
amongst
Christians
.
Each
man
hath
such
a
propriety
in
that
which
he
lawfully
holdeth
,
that
without
his
leave
or
just
cause
,
no
man
ought
to
meddle
with
it
.
In
the
very
time
when
community
of
goods
was
most
needfull
,
and
when
voluntarily
the
Saints
made
their
goods
common
,
even
then
,
till
a
man
had
passed
away
his
right
by
his
own
act
,
the
propriety
and
right
was
still
in
himself
.
For
thus
saith
Peter
to
Ananias
,
while
it
remained
,
was
it
not
thine
own
?
Act.
5.4
.
and
when
it
was
sold
,
was
it
not
in
thine
own
power
.
God
hath
set
this
order
amongst
men
,
that
they
knowing
what
they
get
shall
be
their
own
,
Deut
.
15.11
.
they
may
be
encouraged
to
labour
.
Also
that
he
might
trie
the
liberality
of
the
rich
,
and
patience
of
the
poor
.
14.
Our
desire
must
be
moderate
touching
things
of
this
present
life
.
Thus
Agur
prayeth
,
Lord
let
me
not
want
,
nor
abound
,
feed
me
with
food
convenient
for
me
.
Jacob
saith
,
Seeing
thou
givest
me
bread
,
and
raiment
,
thou
shalt
be
my
God
for
ever
;
Paul
,
Having
bread
and
raiment
let
us
be
content
.
Nature
is
content
with
small
things
,
Luk
.
12.13
.
and
grace
moderateth
the
desire
of
earthly
things
.
A
mans
life
doth
not
consist
in
the
abundance
of
the
things
which
he
possesseth
.
Nay
,
it
is
dangerous
to
the
life
:
Speciosa
magis
quam
tranquilla
imperij
facies
est
.
Valtur
.
de
re
mil.
lib
.
1.
cap
.
3
Minus
in
parvis
fo●tuna
furit
.
Praebet
sonmos
casa
securos
.
Sen.
Hyppol
.
act
.
4.
chor
.
Tuta
sine
t●lo
est
domus
;
Rebu●que
parvis
alta
prastatur
quies
.
Immane
regnum
est
.
posse
sine
regno
pati
.
Sen.
Thyest
.
act
.
3.
Miserere
tu
folicium
.
Mart
.
epig
.
lib
.
1
,
50.
Eccl.
5.12
.
Isa
.
5.12
.
Prov.
30.9
.
1
Tim
.
6.17
.
Psal
.
123.4
.
Ezek
.
33.32
.
1
Tim
.
6.9
,
10.
for
a
Lamp
with
a
little
Oyl
is
maintained
:
with
much
extinguished
;
so
is
this
light
,
this
natural
life
which
the
soul
causeth
in
the
body
.
A
mans
prosperity
is
not
in
abundance
;
for
the
dinne
and
tumult
which
accompany
the
expences
which
follow
upon
it
,
are
more
irksome
then
that
exceeding
of
one
ones
estate
is
contentfull
.
A
moderate
estate
hath
more
ease
and
comfort
,
another
more
disturbance
and
ostentation
.
The
sleep
of
a
labouring
man
is
sweet
,
whether
he
eat
little
or
much
:
but
the
abundance
of
the
rich
will
not
suffer
him
to
sleep
.
It
is
an
old
saying
,
that
more
perish
by
fulness
then
by
famine
.
The
way
of
the
covetous
is
not
most
compendious
to
this
life
,
much
less
to
a
better
life
.
For
out
of
superfluity
doth
grow
disregard
of
God
and
his
Works
,
yea
,
denyall
of
God
,
as
he
saith
,
lest
I
be
full
and
deny
thee
.
From
thence
doth
grow
confidence
in
riches
,
high-mindedness
,
and
contempt
of
the
poor
.
The
heart
thereby
is
stolen
away
,
and
wonne
to
the
love
of
the
world
,
so
much
,
that
,
either
it
keepeth
men
that
they
come
not
at
all
to
the
means
of
salvation
;
or
if
they
do
come
to
the
preaching
of
the
Word
,
and
sit
with
the
people
of
God
before
the
Minister
,
yet
they
do
not
profit
;
because
their
heart
goeth
after
their
covetousness
;
Or
if
while
they
hear
,
they
begin
to
affect
the
Word
,
yet
when
they
are
gone
,
the
cares
of
this
world
,
and
deceitfulness
of
riches
choke
the
Word
,
and
they
become
unfruitfull
.
They
that
will
be
rich
,
saith
the
Apostle
,
fall
into
temptation
,
and
a
snare
,
and
into
many
foolish
and
hurtfull
lusts
,
which
drown
men
in
destruction
and
perdition
.
For
if
once
men
affect
and
love
riches
,
it
becometh
a
root
of
all
evil
,
causing
shipwrack
of
faith
and
a
good
conscience
.
Of
all
estates
a
moderate
and
middle
estate
for
maintenance
,
is
freest
from
surfetings
of
the
body
,
and
temptations
of
the
mind
.
Contentment
and
grace
have
best
entertainment
among
them
that
have
not
overmuch
.
But
it
is
to
be
marked
,
that
not
the
having
,
but
the
affecting
of
great
things
is
sinfull
.
For
what
God
casteth
upon
us
walking
within
the
compass
of
our
waies
,
we
are
with
thankfulness
to
embrace
it
.
We
are
no
where
commanded
to
cast
away
riches
,
Nec
abnuendum
est
,
si
dai
imperium
Deus
.
Sen.
Thyest
.
act
.
3.
Psal
.
62.11
.
Jam
.
4
3.
Rom
.
13.14
.
but
to
look
to
the
good
use
of
them
,
that
the
heart
be
not
carried
away
with
vain
confidence
,
and
self-conceit
.
Wh●n
thou
art
full
,
take
heed
lest
thou
forget
the
Lord
.
Let
us
therefore
bridle
our
inordinate
appetites
which
know
not
how
to
say
enough
.
If
we
have
but
small
things
let
us
learn
to
be
content
,
and
desire
no
greater
.
For
we
must
not
desire
earthly
things
as
our
goods
,
but
as
our
necessaries
;
not
as
the
only
good
,
so
as
to
rest
in
them
as
the
wished
end
,
but
as
helps
and
furtherances
to
the
Kingdom
of
Heaven
.
But
how
may
we
know
what
is
a
lawfull
from
an
unlawfull
desire
?
First
,
By
their
quality
,
when
they
are
vehement
,
though
about
a
thing
that
is
good
:
vehement
,
so
that
they
work
a
perturbation
in
us
,
and
put
us
so
off
the
hooks
,
that
we
are
not
our selves
for
the
instant
;
these
are
sinfull
.
Rachel
might
lawfully
have
desired
Children
:
but
when
it
comes
to
Give
me
Children
,
or
I
die
:
To
this
,
that
she
will
die
of
the
sullens
,
if
she
have
them
not
,
this
lawfull
desire
is
depraved
and
become
sinfull
.
Thus
we
know
natural
heat
from
unnatural
;
the
natural
heat
is
so
temperately
dispersed
,
that
it
disturbeth
not
the
sweet
content
of
natures
constitution
:
But
these
unnatural
heats
,
they
make
the
part
to
glow
to
which
they
shoot
,
and
breed
a
tedious
distemper
.
So
an
ordinary
desire
doth
not
interrupt
the
sweet
harmony
of
natures
constitution
,
but
whiles
it
is
kept
in
due
order
,
a
man
walketh
not
feeling
disturbance
by
it
.
Secondly
,
By
the
quantity
:
for
if
they
be
excessive
and
unsatiable
,
they
are
sinfull
.
To
have
care
of
business
,
is
lawfull
;
but
when
there
is
no
end
of
it
,
one
draweth
on
another
,
this
is
unlawfull
.
So
to
take
delight
is
lawfull
:
but
when
men
dwell
upon
it
,
and
unsatiably
after
one
must
have
a
second
,
after
a
second
a
third
;
this
is
gross
sensuality
.
So
to
take
a
Cup
of
Wine
is
lawfull
;
but
when
one
draught
calleth
on
another
,
one
meeting
another
;
this
is
inordinate
.
How
is
natural
thirst
known
from
unnatural
?
The
one
is
satisfied
with
a
draught
or
two
,
that
more
is
not
cared
for
:
The
other
is
so
kindled
by
drinking
that
it
still
desireth
drink
:
as
it
fareth
in
Thirsts
caused
by
Agues
,
Heates
;
and
in
Dropsie-like
appetite
by
salt
Rhewmes
provoked
.
Thirdly
,
by
the
Object
,
if
they
be
carried
after
things
unlawfull
:
as
to
encrease
our
estate
by
fraud
,
cosenage
,
oppression
.
Thus
when
a
womans
mind
standeth
to
Ashes
,
Lie
,
Pitch
,
raw
Flesh
(
as
such
who
do
long
,
are
subject
to
these
)
we
know
them
to
be
unnatural
,
because
they
are
after
that
which
is
unwholsome
,
and
agreeth
not
with
nature
,
when
she
is
in
her
right
frame
and
temper
.
Fourthly
,
Desire
is
unlawfull
when
it
is
accompanied
with
envy
,
malice
,
grudging
,
and
repining
at
the
prosperity
of
others
,
whom
God
hath
preferred
before
us
in
these
things
.
15.
Every
daies
prosperity
and
adversity
is
in
the
hand
of
God
.
Who
is
there
that
thinks
he
cannot
provide
food
for
himself
for
the
space
of
one
day
,
if
he
be
not
able
to
do
it
for
a
long
time
:
But
the
Scripture
teaching
us
to
ask
our
daily
bread
every
day
,
doth
admonish
us
of
our
weakness
to
make
preparation
for
our selves
for
any
little
space
.
Whatsoever
we
enjoy
,
we
must
alwaies
behold
God
in
it
,
and
acknowledg
him
to
be
the
absolute
giver
,
owner
,
and
maintainer
of
it
.
Whatsoever
be
taken
from
us
,
we
must
still
observe
the
hand
of
God
in
it
,
who
giveth
and
taketh
away
at
pleasure
.
The
infinite
power
of
God
is
in
all
things
to
be
magnified
and
adored
,
for
we
stand
at
his
disposition
to
be
exalted
or
to
be
abased
.
The
Lord
himself
hath
assured
us
that
prosperity
and
adversity
come
of
him
.
Lev
.
26.3
.
Deut
28
.
1●
.
Prov.
22.2
.
The
rich
and
poor
meet
together
,
the
Lord
is
the
maker
of
them
both
.
CHAP.
XIII
.
Shewing
what
is
meant
by
Forgiveness
and
by
Debts
.
That
God
doth
not
forgive
without
satisfaction
.
How
many
wayes
forgiveness
of
sin
may
be
considered
.
And
how
he
is
to
be
qualified
that
would
make
this
petition
.
The
ground
thereof
.
And
what
we
desire
of
God
therein
.
Question
:
WHat
is
the
fifth
petition
?
A.
And
forgive
us
our
debts
,
as
we
forgive
our
Debtors
.
Q.
What
is
it
to
forgive
?
A.
Forgiveness
is
opposed
to
paiment
,
recompence
,
or
satisfaction
,
Luc
.
1.79
.
Dan
9.9
.
Num
.
14.19
.
Act.
5.31
.
Ps.
32.1
,
2.
Ps.
85.2
.
Psal
.
51.2
.
Act.
3.19
.
Is.
43.25
.
Jer
.
31.34
.
Mic
.
7.18
.
Is.
44.22
.
Ps.
25.7
.
&
79.8
.
Is.
38.17
.
Ps.
65.3
.
Col.
3.12
.
Ezek
.
18.21
,
22
Act.
13.38
.
Rom
.
8.33
.
Vox
{αβγδ}
proprie
sig
.
ase
amovere
.
Mat
.
4.20
.
unde
sumpta
Metaph
.
sig
deserere
&
dimittere
,
&
permittere
,
freq
.
autem
rationem
alicujus
rei
non
habere
Mat
.
15.14.18.12
.
&
23.23
.
{αβγδ}
ad
omne
genus
gratificandi
pertinet
▪
Luc
.
7.21
.
Ph.
1.29
.
Act.
3.14
.
&
25.11.16
.
and
doth
note
a
gracious
and
free
pardon
of
mercy
.
In
Scripture
many
phrases
are
used
to
explain
what
forgiveness
is
,
as
when
God
is
said
to
cover
iniquity
,
put
it
out
of
sight
,
not
to
impute
,
or
call
to
a
reckoning
for
it
:
to
blot
it
out
of
his
book
,
not
to
remember
it
,
to
do
it
away
,
pass
by
it
,
do
it
away
as
a
mist
,
seal
it
up
,
cast
it
behind
his
back
So
that
forgiveness
is
the
pardon
of
Gods
free
mercy
,
when
he
himself
doth
freely
cross
out
these
debts
,
and
imputeth
not
the
punishment
thereof
unto
us
.
More
fully
it
may
be
defined
,
an
act
of
free
grace
,
whereby
a
man
is
acquitted
from
the
whole
guilt
,
and
is
released
from
all
the
punishment
of
his
sin
,
in
such
sort
that
nothing
can
be
laid
to
his
charge
.
In
this
act
of
forgiving
,
allusion
is
made
unto
the
acts
of
creditors
to
their
debtors
,
which
stand
bound
to
them
in
obligations
to
pay
certain
sums
of
mony
,
or
upon
not
paiment
to
forfeit
a
far
greater
sum
.
Now
when
the
debtor
doth
make
this
forfeit
,
and
is
no
way
able
of
himself
to
discharge
it
,
if
the
creditor
doth
forbear
to
sue
the
debtor
,
and
doth
freely
cancel
the
obligation
,
and
give
to
him
an
acquittance
of
that
debt
,
this
act
of
his
is
to
forgive
.
It
is
likewise
resembled
by
the
act
of
a
King
and
Judge
towards
such
subjects
,
as
by
transgressing
the
Law
,
had
confiscated
their
lives
into
the
hands
of
justice
.
Now
when
the
King
of
his
meer
grace
doth
remit
the
offence
and
punishment
,
this
is
to
pardon
and
forgive
.
Such
an
act
as
this
,
is
that
of
Gods
forgiving
of
a
sinner
.
Q
What
is
meant
by
Debts
?
A.
Sins
,
so
Luke
saith
,
forgive
us
our
sins
.
Luc
.
11.4
.
Mar.
11.25
,
26.
Col.
2.13
.
And
because
it
is
set
down
indefinitely
,
by
Debts
or
sins
,
we
must
understand
all
sins
,
original
and
actual
,
greater
and
smaller
:
the
smallest
are
not
so
little
,
that
they
need
no
pardon
,
nor
the
greatest
so
hainous
that
they
cannot
be
pardoned
.
There
is
a
twofold
Debt
that
man
oweth
to
God
;
the
one
of
duty
that
we
are
bound
to
pay
;
Luc
.
17.18
.
Rom
.
8.12
.
Rom
.
13.8
.
Mat
.
18.24
.
Luc
.
7.42.47
.
&
13.2
.
Bell
.
Tom
.
4.
de
oper
.
partic
l.
1.
c
.
6.
pet
.
5.
Omnis
qui
peccat
injuriam
facit
Deo
.
Omnis
qui
peccat
,
legem
Dei
praevaricat
ur
.
Ibid
.
Deut
.
27.26
.
Gal
3
10.
Ezek
.
18.4
.
Rom
.
6.23
.
Jam
.
2.10
.
as
of
love
,
thankfulness
,
worship
,
obedience
,
the
other
of
sin
and
punishment
,
which
we
are
fallen
into
through
the
neglect
of
our
duty
.
Now
in
this
petition
we
desire
not
to
be
discharged
of
the
duty
that
we
owe
to
God
,
but
to
be
acquitted
from
the
sins
that
we
have
committed
,
and
to
be
freed
from
the
punishment
that
we
have
deserved
.
Sins
are
called
Debts
by
similitude
,
because
man
stood
bound
by
the
law
unto
perfect
obedience
,
with
this
obligation
,
that
if
he
continued
not
in
all
things
written
in
the
law
,
the
forfeiture
was
,
he
should
be
accursed
;
which
curse
comprehended
in
it
all
misery
in
this
world
,
and
eternal
destruction
in
the
world
to
come
.
This
forfeit
Adam
and
Eve
did
make
,
and
in
them
all
mankind
,
who
daily
adde
unto
this
debt
by
their
actual
sins
:
and
by
reason
of
sin
we
are
bound
over
to
eternal
punishment
,
if
the
divine
justice
be
not
otherwise
satisfied
,
and
a
pardon
of
grace
obtained
.
Q.
Doth
God
forgive
sin
without
satisfaction
?
A.
Forgiveness
is
of
meer
grace
,
but
that
grace
might
do
it
justly
,
that
infinite
wisdom
of
God
found
out
a
means
to
satisfie
justice
.
Ep.
1.7
.
Rom
.
4.24
.
Jesus
Christ
the
eternal
Son
of
God
took
upon
him
the
condition
of
man
that
being
God
and
Man
,
he
might
be
an
Al-sufficient
Mediator
between
God
and
Man
.
This
Son
of
God
being
made
Man
,
stood
in
the
common
nature
of
Man
,
as
a
common
person
,
to
answer
as
a
surety
for
man
:
and
was
therefore
arraigned
,
condemned
,
Is.
53.5
.
Rom
.
4.25
.
1
Pet
.
1.18
,
19.
and
had
the
full
wrath
of
God
due
to
sinners
executed
upon
him
;
which
wrath
he
satisfied
and
overcame
,
and
thereby
purchased
eternal
redemption
.
Thus
by
his
satisfying
Gods
justice
,
a
way
was
opened
unto
Gods
mercy
,
that
in
saving
of
man
he
could
be
just
,
and
yet
a
justifier
of
him
that
believeth
in
Jesus
.
Q.
How
many
wayes
may
forgiveness
of
sin
be
considered
?
A.
Forgiveness
is
considered
,
1.
As
it
is
decreed
by
God
,
who
in
his
gracious
purpose
hath
chosen
some
to
life
,
and
ordained
that
in
time
they
should
be
partakers
of
mercy
.
2.
As
it
is
purchased
by
Christs
death
and
passion
.
Christ
sustained
the
person
of
all
the
elect
,
in
whom
all
their
sins
were
virtually
forgiven
,
when
he
had
paid
the
price
of
their
redemption
.
All
the
sons
of
Adam
sinned
virtually
in
Adam
when
he
transgressed
in
eating
of
the
forbidden
fruit
;
and
all
the
Elect
of
God
were
virtually
redeemed
in
Christ
,
2
Cor
.
5.19
.
when
he
actually
laid
down
his
life
for
their
ransom
.
3.
It
must
be
considered
as
it
is
profered
in
the
Gospel
of
peace
,
and
sealed
in
the
Sacraments
.
To
you
is
preached
forgiveness
of
sins
,
Act.
13.38
.
4.
As
it
is
received
by
faith
and
conferred
by
grace
:
for
when
the
word
of
the
Kingdom
is
received
,
the
good
thing
promised
in
the
word
is
received
also
.
Now
the
promise
of
a
pardon
in
Christ
Jesus
is
received
two
wayes
.
First
,
slightly
and
superficially
by
a
temporary
faith
,
which
tasteth
the
word
of
life
,
but
feedeth
not
upon
it
.
Secondly
,
Soundly
and
effectually
by
a
sovereign
and
well-rooted
faith
,
which
firmely
knitteth
unto
Jesus
Christ
.
And
according
to
this
double
manner
of
receiving
the
word
,
there
is
a
twofold
remission
;
the
one
inchoate
,
which
is
not
ratified
in
heaven
,
because
the
promise
is
not
entertained
into
an
honest
and
good
heart
;
the
other
perfect
and
sound
,
which
is
confirmed
in
the
Court
of
heaven
,
according
to
that
of
our
Saviour
,
Whose
sins
ye
remit
,
they
are
remitted
,
and
whose
sins
ye
retain
,
they
are
retained
.
Whatsoever
ye
shall
loose
on
earth
,
shall
be
loosed
in
heaven
.
And
this
sentence
of
pardon
is
considered
two
wayes
:
first
as
it
is
passed
in
heaven
,
when
upon
the
presentment
of
the
merits
of
Christ
applyed
to
the
sinner
,
believing
in
him
,
through
the
operation
of
the
Holy
Ghost
,
he
is
actually
received
into
favour
,
and
acquitted
from
the
guilt
and
punishment
of
former
sins
,
which
sentence
can
never
be
revoked
nor
blotted
.
This
judgement
is
passed
,
at
what
time
the
Elect
in
Christ
have
their
names
inrolled
in
the
book
of
Gods
effectual
calling
,
and
are
numbred
among
the
just
.
For
where
the
holy
Ghost
worketh
in
us
the
grace
of
faith
to
believe
in
Christ
,
who
was
raised
from
the
dead
,
and
applieth
his
grace
and
merite
Christ
actually
presenteth
us
unto
his
Father
,
who
doth
most
graciously
receive
us
into
favour
,
and
freely
discharge
us
from
all
our
transgressions
.
Secondly
,
It
is
considered
as
made
known
or
manifested
to
the
conscience
;
which
is
a
second
act
of
the
Holy
Ghost
,
wrought
in
this
manner
.
First
,
when
the
Holy
Ghost
hath
by
the
word
convinced
the
conscience
of
the
peril
it
stood
in
by
reason
of
sin
,
then
by
the
light
of
the
Gospel
he
sheweth
unto
man
a
possibility
of
salvation
,
and
offereth
forgiveness
upon
condition
of
believing
.
Then
by
the
ministery
of
the
same
word
,
he
worketh
faith
in
the
heart
,
whereby
we
obtain
and
receive
forgiveness
offered
.
Thirdly
,
Being
enlightned
by
the
Spirit
,
through
the
reflexion
of
the
renewed
conscience
upon
it self
,
we
come
to
know
that
we
do
believe
,
and
that
believing
our
sinnes
are
pardoned
and
done
away
.
Thus
the
Spirit
shining
about
the
soul
,
the
sentence
of
absolution
is
made
clear
to
the
heart
of
the
sinner
guilty
in
himself
,
but
believing
in
Christ
for
mercy
.
This
sentence
hath
different
degrees
:
it
is
sometimes
more
clear
in
the
apprehension
of
the
soul
,
sometimes
more
dimme
,
yea
,
sometimes
quite
blotted
out
in
the
counter-pane
of
our
release
or
copy
of
our
aquittance
,
so
that
a
person
standing
perfectly
just
before
God
,
hath
little
or
no
sense
or
apprehension
of
it
in
his
own
conscience
.
5.
It
must
be
considered
in
respect
of
continuance
,
not
only
in
regard
of
the
new
application
of
it
to
the
conscience
,
but
of
the
Divine
sentence
.
For
pardon
is
vouchsafed
of
mercy
,
as
it
is
promised
in
the
Gospel
and
received
by
faith
.
But
God
doth
not
promise
pardon
of
sinnes
past
,
present
and
to
come
,
before
they
be
committed
and
repented
of
,
nor
can
the
believer
by
faith
receive
the
pardon
of
them
.
All
Divines
grant
,
that
in
respect
of
the
pronouncing
of
that
sentence
to
the
heart
,
it
is
not
actually
applied
,
neither
can
a
particular
sinner
be
said
to
be
every
way
actually
forgiven
,
untill
it
have
been
committed
,
confessed
,
and
repented
of
.
But
if
sinnes
to
come
be
actually
pardoned
to
the
believer
,
and
that
be
promised
in
the
Gospel
to
be
received
by
faith
,
we
desire
to
know
why
it
may
not
be
revealed
to
the
conscience
?
What
is
known
by
the
Word
,
and
apprehended
by
Faith
,
that
may
be
known
to
the
renewed
conscience
,
The
Word
of
Truth
hath
never
taught
us
so
to
distinguish
,
and
it
is
not
for
us
to
admit
what
we
have
not
learned
from
it
.
Nevertheless
,
we
must
not
so
conceive
,
as
if
by
every
gross
sinne
the
person
justified
did
fall
from
the
state
of
justification
,
and
favour
of
God
:
but
the
state
of
the
person
sinning
must
be
distinguished
from
the
actual
pardon
of
particular
sinnes
commited
after
effectual
calling
.
6.
Forgiveness
of
sinne
is
to
be
considered
in
respect
of
the
execution
of
the
sentence
.
For
so
long
as
sinne
abideth
in
us
,
and
we
be
subject
to
the
displeasure
of
God
,
and
temporal
chastisements
by
reason
of
our
offences
,
the
sentence
of
pardon
hath
not
taken
full
effect
.
If
it
be
objected
,
that
the
remission
of
the
sinnes
of
the
justified
is
full
and
perfect
:
The
answer
is
,
that
the
remission
of
the
sinnes
of
the
justified
,
is
full
and
perfect
,
not
for
that
they
are
already
freed
actually
from
the
inherence
of
sinne
,
and
the
displeasure
of
God
disliking
it
:
but
because
they
have
full
title
unto
,
and
right
in
that
mercy
of
God
,
which
as
it
hath
already
delivered
them
from
the
dominion
and
condemnation
of
sinne
,
so
it
will
in
the
end
wholly
free
them
,
from
the
inherence
of
it
,
the
displeasure
of
God
disliking
it
,
and
all
the
temporal
chastisements
that
do
light
upon
us
.
7.
The
full
and
perfect
consummation
of
forgiveness
is
not
obtained
till
the
Day
of
Judgment
when
we
shall
be
discharged
openly
by
the
Judg
himself
,
before
the
Tribunall
of
Grace
.
Repent
,
Act.
3.19
.
that
your
sinnes
may
be
blotted
out
when
the
time
of
refreshing
shall
come
.
The
sinnes
which
are
pardoned
in
this
life
,
are
pardoned
in
the
life
to
come
.
Q
How
is
he
to
be
qualified
that
would
make
this
Petition
?
A.
He
must
acknowledg
his
sinnes
with
grief
and
godly
sorrow
,
Joel
.
1.13
,
14.
1
Joh
.
1.9
.
Jer
.
14.20
.
Psal
143.2
.
Isa
.
53.5
.
Ezra
9.5
,
6
7.
Dan
.
9.7
,
8.
Luk
15.21
.
Act.
2.37
.
Luk
.
18.13
.
freely
judging
and
condemning
himself
before
God
,
with
hope
of
pardon
in
the
free
mercy
of
God
through
Jesus
Christ
.
Confession
,
sorrow
and
faith
are
required
in
him
,
that
would
crave
forgiveness
of
his
offences
.
Q.
Are
sinnes
called
our
Debts
in
the
same
sense
that
bread
is
ours
?
A.
No
:
Bread
is
ours
because
it
is
given
unto
us
by
the
gift
of
God
:
Sinnes
are
ours
,
Act
3.19
.
1
Joh
.
1.9
.
&
2.12
.
&
4.9
.
Apoc
.
1.5
.
Jer
.
31.33
.
because
we
stand
guilty
of
them
,
and
the
blame
is
justly
imputed
to
us
.
We
therefore
sustaining
and
confessing
the
fault
,
do
implore
mercy
of
God
for
pardon
.
Wherein
we
do
not
use
any
excuse
,
or
lay
the
blame
upon
any
other
:
but
judge
our selves
,
and
fly
to
the
clemency
of
God
in
Jesus
Christ
.
Q.
What
is
the
ground
of
this
Petition
?
Ezek
.
36.25
,
26.
Exo
.
34.6
7.
Psal
.
86.15
,
16.
Psal
.
145.8
.
&
103.8
.
Dan
.
9.18
,
19.
2
Chro
.
7.14
.
Hos
.
14.1
,
2.
Isa
.
1.18
.
&
40.2
.
&
43.25
.
&
44.22
.
Psal
.
130.3
.
&
27.7
.
Jer
.
31.34
Micah
7.19
.
2
Chro
.
6.25
,
26
,
27.
A.
That
God
in
Christ
Jesus
is
most
gracious
and
mercifull
,
ready
to
pardon
iniquity
,
transgression
and
sinne
,
not
only
giving
the
penitent
leave
to
ask
mercy
,
but
commanding
them
to
pray
with
assiance
to
be
heard
.
Q
What
do
we
acknowledg
in
this
Petition
?
Gen.
1.27
.
Eccl.
7.29
.
Luk
.
5.31
.
1
Chro
.
21.17
.
2
Chro
.
6.37
.
&
29.6
.
Psal
.
143.2
.
Prov
20
9.
Dan
9.5
.
Rom
.
3.9
.
1
Joh
.
1.9
.
A.
We
acknowledg
that
God
made
us
just
and
upright
,
but
that
we
are
most
miserable
and
wretched
sinners
,
corrupt
by
nature
,
sinfull
by
practice
.
Also
we
acknowledg
that
we
are
starke
bankrupts
unable
to
make
satisfaction
for
the
least
offence
,
or
to
discharge
the
least
penny
of
our
debt
.
For
every
man
is
bound
to
keep
the
law
wholly
and
continually
,
so
that
the
breach
thereof
even
once
,
and
in
the
least
point
,
maketh
us
debtors
:
But
no
man
can
avoid
the
breach
of
it
,
or
when
he
hath
broken
it
,
make
amends
unto
God
for
it
;
considering
that
whatsoever
he
doth
after
the
breach
,
is
both
imperfectly
done
,
and
if
it
were
perfect
,
yet
it
is
due
by
obligation
of
the
Law
,
and
therefore
cannot
go
for
paiment
,
no
more
then
a
man
can
pay
one
debt
with
another
.
Therefore
we
are
compared
to
a
Child
new
born
,
red
with
blood
,
not
able
to
wash
nor
to
help
himself
:
Ezek
.
16.4
,
5.
and
to
captives
close
shut
up
in
prison
and
setters
,
Luk
4.18
.
Mat
12.29
.
kept
by
a
strong
one
;
so
that
there
is
as
small
likelihood
of
our
deliverance
out
of
the
power
of
Satan
,
as
that
a
poor
Lamb
should
deliver
it self
from
the
gripes
and
pawes
of
a
Lyon
.
Lastly
,
We
acknowledg
that
with
God
there
is
mercy
to
cover
our
offences
,
Psal
.
32.5
,
6.
&
51.5
,
6.7
.
&
130.3
.
Col.
1.14
.
and
to
forgive
the
guilt
and
punishment
of
our
transgressions
great
and
small
.
Q.
What
desire
you
of
God
in
this
Petition
?
A.
That
God
of
his
free
mercy
in
Jesus
Christ
would
fully
pardon
and
forgive
all
our
offences
,
Act.
5.31
.
Isa
.
44.22
.
Act.
10.43
.
Psal
.
51.2
.
Isa
.
43.25
.
Mat
.
1.21
.
Rom
.
5.9
.
and
cancell
our
obligation
,
that
in
law
it
be
not
available
against
us
.
Q.
Do
we
here
pray
for
the
sinnes
of
this
Day
,
as
before
for
the
Bread
of
this
Day
?
A.
Not
only
for
them
,
but
also
for
all
that
ever
we
have
done
at
all
times
before
,
to
the
end
that
we
might
be
the
further
confirmed
in
the
assurance
of
the
remission
of
all
our
sins
.
Q.
What
do
we
pray
for
more
particularly
?
A.
1.
In
respect
of
them
that
be
without
,
we
pray
.
First
,
That
God
would
give
them
repentance
to
turn
from
their
evil
waies
;
Jer
.
5.7
.
Act.
5.31
.
&
11.18
.
Jer
.
31.18
.
Act.
8.22
.
Mal
.
1.9
.
1
Joh
.
5.16
.
Jam
.
5.15
.
Exo
.
32.31
.
Act.
7.60
.
that
considering
how
many
and
great
and
grievous
their
sinnes
be
,
they
might
seriously
humble
themselves
before
God
,
and
amend
their
lives
.
Secondly
,
That
he
would
give
them
faith
to
believe
in
the
grace
of
God
through
Jesus
Christ
,
that
upon
the
sight
of
sinne
they
be
not
swallowed
up
in
despair
.
Thirdly
,
That
God
would
apply
that
mercy
of
his
reaching
to
forgiveness
,
unto
them
that
are
yet
Children
of
wrath
,
over
whom
his
anger
yet
abideth
through
unbelief
:
These
things
we
ask
in
respect
of
our
Brethren
by
grace
of
election
,
yet
uncalled
.
2.
For
our selves
that
do
believe
,
we
ask
.
First
,
That
God
would
blot
out
the
remembrance
of
sinnes
past
:
Not
that
God
can
play
fast
and
loose
,
Psal
.
25.11
.
Psal
.
130.2
,
Hos
14.3
.
Psal
.
143.2
.
Mat
9
12.
3.
or
say
and
unsay
,
nor
that
we
ought
to
beg
what
we
have
obtained
:
but
we
have
obtained
remission
of
sinnes
in
a
fort
only
,
not
perfectly
.
For
notwithstanding
our
assurance
of
forgiveness
,
if
the
eye
be
taken
off
Christ
never
so
little
,
the
remembrance
of
former
sinnes
will
disquiet
afresh
.
Now
since
pardon
of
sin
past
is
assured
by
faith
,
it
followeth
that
we
must
ask
it
as
long
as
we
live
:
because
faith
ever
looks
to
Christ
as
an
humble
Petitioner
.
Secondly
,
Psal
.
79.8
.
We
ask
the
continuance
of
his
grace
,
that
his
mercifull
pardon
may
be
a
gift
without
repentance
.
For
in
this
life
our
justification
is
not
fully
executed
,
but
continued
:
and
God
who
continueth
his
mercy
towards
us
,
willeth
that
we
should
ask
it
daily
by
hearty
supplication
.
3.
We
ask
the
manifestation
of
it
,
Rom
.
8.15.16
Eph.
1.13
.
that
he
would
make
us
see
and
feel
this
forgiveness
of
his
;
For
our
faith
is
weak
,
the
spiritual
sight
of
our
souls
is
dimme
,
and
the
comfortable
apprehension
of
mercy
little
,
and
sometimes
none
at
all
.
Now
we
get
by
this
Petition
our
faith
confirmed
,
our
sight
cleared
,
our
sense
restored
,
our
comfort
encreased
.
To
this
branch
therefore
must
be
referred
these
three
things
as
asked
by
us
.
First
,
Psal
.
51
8
,
9
,
10
,
22.
That
God
would
heal
the
doubtings
and
darkness
of
our
minds
.
Secondly
,
that
he
would
strengthen
our
faith
to
full
assurance
in
this
point
,
that
our
sinnes
are
pardoned
.
Thirdly
,
That
he
would
make
us
feel
our
peace
in
the
joy
following
it
.
4.
Every
day
we
sinne
,
and
every
day
we
must
beg
both
the
sense
and
feeling
of
sinne
and
pardon
of
grace
and
faith
to
believe
the
remission
of
them
.
Psal
.
130.3
.
&
143.2
.
1
Reg
.
8
36.
2
Chro
6.25
.
1
Joh
.
2.1
,
2.
Psal
.
51.2
,
7.
2
Chro
.
6.26
,
27.
Psal
.
103.2
,
13
Mal
.
3.17
.
Sins
of
daily
incursion
have
a
pardon
of
course
,
but
●t
is
required
that
we
humble
our selves
,
and
sue
for
mercy
:
Sinnes
notorious
are
not
actually
forgiven
,
till
they
be
actually
repented
of
.
5.
We
ask
in
this
Petition
,
that
God
would
execute
the
sentence
of
forgiveness
every
day
more
and
more
,
killing
and
crucifying
the
sinne
that
abideth
in
us
,
sparing
us
as
a
Father
doth
his
Children
,
removing
from
us
those
temporal
chastisements
which
our
sinnes
might
every
way
bring
upon
us
,
to
our
great
smart
:
for
though
God
as
a
Judg
hath
pardoned
our
sinnes
,
yet
as
a
Father
he
may
scourge
them
in
us
,
though
we
be
freed
from
the
guilt
of
condemnation
;
yet
God
is
displeased
with
our
sinnes
that
be
inherent
,
and
do
oft
break
out
in
us
.
6.
We
desire
that
God
would
keep
us
from
security
,
hardness
of
heart
and
impenitency
,
Psal
.
19.12
,
13.
Psal
.
130.3
.
Zech
.
12.10
.
Mar.
9.24
.
that
he
would
quicken
us
by
his
spirit
continually
with
sighes
and
groanes
to
crave
pardon
and
forgiveness
,
and
carefully
to
maintain
peace
and
communion
with
his
Majesty
in
the
use
of
all
holy
means
that
he
hath
ordained
for
this
end
.
After
once
we
have
tasted
the
mercy
of
God
,
we
are
apt
to
grow
secure
,
careless
,
unmindfull
of
his
love
,
slothfull
in
the
use
of
his
Ordinances
,
forgetfull
of
our
accounts
,
ready
to
runne
into
arrerages
:
Therefore
we
pray
that
God
would
keep
us
by
his
Spirit
,
that
the
world
by
her
allurements
might
not
steal
our
hearts
away
,
that
no
slumber
in
this
kind
possess
us
:
but
that
every
day
we
call
our selves
to
reckoning
,
and
sue
out
a
pardon
for
our
offences
,
that
our
peace
with
God
might
be
continued
,
and
our
comfort
encreased
in
assurance
of
his
love
.
7.
We
pray
that
our
hearts
might
be
inclined
more
and
more
to
love
,
Eph.
4
32.
Col.
3
12
,
13.
gentleness
and
compassion
towards
our
enemies
,
that
we
might
have
the
greater
comfort
in
confidence
that
God
hath
forgiven
us
.
8.
We
pray
that
we
may
be
acquitted
from
all
sinne
,
before
the
Tribunal
of
Grace
,
at
the
Dreadfull
Day
of
Judgment
,
and
that
the
sentence
of
absolution
may
take
full
effect
at
that
time
.
9.
As
we
desire
forgiveness
of
sinnes
:
so
do
we
pray
to
be
accepted
as
righteous
unto
life
in
Jesu●
Christ
.
2
Cor
.
1.30
.
2
Cor
.
5.21
.
Phil
.
3.8
,
9.
For
as
it
is
not
enough
for
a
begger
to
come
before
a
King
,
to
ha●e
his
rags
taken
from
him
,
unless
he
have
convenient
Apparel
and
Ornaments
:
so
for
us
it
is
not
enough
to
have
our
filthiness
done
away
,
unless
we
be
clothed
with
convenient
righteousness
;
not
enough
to
put
off
our
Shakels
and
Manacles
,
unless
we
be
decked
with
Garters
and
Bracelets
.
CHAP.
XIV
.
The
wants
that
are
to
be
bewailed
.
The
Evils
that
we
pray
against
.
The
special
Blessings
for
which
we
ought
to
be
thankfull
;
And
the
usefull
Conclusions
that
may
be
drawn
from
this
Petition
.
Question
:
WHat
are
the
wants
to
be
bewailed
?
A.
1.
The
corruption
of
our
natures
,
and
wickedness
of
our
lives
;
the
sinnes
of
our
youth
,
Psal
.
40.12
.
and
of
our
old
age
.
My
sinnes
have
taken
such
hold
upon
me
,
that
I
am
not
able
to
look
up
:
they
are
more
in
number
then
the
haires
of
my
head
,
therefore
mine
heart
hath
failed
me
.
Thus
with
David
we
are
to
travell
and
groan
under
this
burden
:
but
this
grief
for
sinne
is
a
rare
thing
in
the
world
.
Psal
.
51.2
.
Psal
.
119.59
.
Isa
.
44.19
.
Jer
.
8.6
.
Hag
.
1.7
.
2.
The
ignorance
,
security
,
deadness
and
senselesness
of
our
hearts
,
that
feel
not
the
weight
of
sinne
,
cannot
press
instantly
for
mercy
,
make
light
of
running
into
Gods
debt-Book
,
grow
regardless
of
his
love
,
respectless
of
his
Ordinances
,
indulgent
to
our
passions
.
Men
can
mourn
bitterly
for
outward
things
;
fear
the
displeasure
of
great
men
,
are
afraid
of
running
into
debt
and
danger
:
but
how
careless
are
we
of
our
souls
?
How
presumptuous
in
greatest
dangers
?
3.
That
though
we
intreat
mercy
,
yet
we
are
ready
to
runne
into
sinne
again
,
excuse
,
lessen
,
and
plead
for
it
,
and
so
to
hinder
the
success
of
our
Prayers
,
to
impeach
our
comfort
,
disturbe
our
peace
,
wound
our
conscience
,
and
pluck
upon
our
heads
many
grievous
cuting
crosses
,
spiritual
and
temporal
.
4.
The
weakness
of
our
faith
and
coldness
of
our
desire
,
that
though
we
find
little
comfort
and
many
doubtings
,
yet
we
cannot
stirre
up
our selves
to
ask
importunately
:
and
though
God
have
made
many
precious
promises
confirmed
by
Oath
,
Covenant
and
Sacrament
,
and
ratified
by
sundry
experiments
of
his
love
,
yet
we
are
ready
to
doubt
in
tryal
and
temptation
.
5.
It
is
to
be
bewailed
that
when
God
hath
revealed
himself
to
be
gracious
and
mercifull
in
Jesus
Christ
to
all
them
that
will
confess
their
sinnes
,
Jer
.
14.19
,
20.
Luk
.
19.18
.
Prov.
14.29
.
Prov.
16.32
.
Prov.
19.11
.
Rom
.
12.19
.
Rom
.
1.30
.
Iohn
12.40
.
and
turn
unto
him
with
their
whole
hearts
;
yet
so
many
in
the
world
should
walk
dissolutely
,
and
following
vanity
neglect
mercy
offered
unto
them
in
the
meanes
of
grace
.
6.
It
is
to
be
lamented
,
that
we
who
stand
in
need
of
daily
forgiveness
for
infinite
,
innumerable
,
great
sinnes
commited
against
the
Law
of
God
,
should
be
so
riggid
,
and
hard
to
be
entreated
in
respect
of
wrongs
done
unto
us
by
our
Brethren
;
merciless
and
implacable
.
Mat
.
13.14
.
Deut
.
9.4
.
Jer
.
2.35
.
Mat
.
9.12
,
13.
Luk
.
15.7
.
&
18.9
,
10.
Rev.
3.17
.
Hos
.
12.8
.
Q.
What
are
the
Evils
that
we
pray
against
?
A.
1.
We
pray
that
God
would
not
give
us
up
to
hardness
of
heart
,
nor
suffer
us
to
walk
in
stubbornness
and
disobedience
,
or
self-conceitedness
,
vainly
puffed
up
with
opinion
of
our
own
righteousness
.
He
hath
blinded
their
eyes
,
and
hardened
their
hearts
,
that
they
should
not
see
with
their
eyes
,
nor
understand
with
their
heart
,
and
be
converted
,
and
I
should
heal
them
.
2.
We
ask
that
God
would
not
remember
our
sinnes
,
nor
keep
his
anger
for
ever
.
Be
not
wroth
very
sore
,
O
Lord
,
neither
remember
iniquity
for
ever
:
behold
,
see
,
I●a
.
64.9
.
Psal
.
25.7
.
Exo
.
32.11
,
12
Jer
.
14
21.
Exo
.
34.9
.
Psal
.
79.8
.
Lam
.
1.9
.
&
5.20
.
Psal
.
6.1
.
Psal
.
27.9
.
Psal
.
38.1
,
2.
Psal
.
85.5
,
6.
&
88.16
.
we
beseech
thee
,
we
are
all
thy
people
.
O
remember
not
against
us
former
iniquities
,
let
thy
tender
mercies
speedily
prevent
us
,
for
we
are
brought
very
low
.
3.
We
desire
that
God
would
not
bring
upon
us
the
desert
of
our
sinnes
,
nor
the
punishment
temporal
,
spiritual
or
eternal
that
is
due
for
our
transgressions
.
O
Lord
,
rebuke
me
not
in
thine
anger
,
neither
chasten
me
in
thy
hot
displeasure
.
Hide
not
thy
face
from
me
,
put
not
thy
servant
away
in
anger
.
Turn
us
,
O
God
,
of
our
salvation
,
and
cause
thy
anger
towards
us
to
cease
.
And
to
this
head
must
be
referred
,
that
God
would
not
take
us
away
in
our
sinnes
,
but
give
us
grace
and
time
to
repent
,
and
watch
for
his
coming
.
Q.
How
should
a
man
stirre
up
himself
to
make
this
Petition
devotionally
?
A.
1.
The
first
mean
of
the
more
devotional
propounding
this
Petition
,
is
to
work
the
heart
to
godly
sorrow
for
sinne
,
considering
the
filthiness
of
it
,
our
own
indignity
,
the
tyranny
of
Satan
,
and
the
miseries
that
accompany
transgression
.
What
is
sinne
,
but
the
corruption
of
the
soul
?
What
are
we
,
rotten
flesh
,
the
filth
of
the
earth
,
dust
and
ashes
,
that
we
should
dare
to
lift
up
the
heel
against
the
incomprehensible
Majesty
of
God
,
of
whom
we
are
created
,
preserved
,
redeemed
,
and
enriched
with
incredible
benefits
?
And
to
what
end
do
we
offend
?
That
being
estranged
from
God
,
who
is
the
chief
good
,
we
might
yeeld
our selves
unto
the
Devil
into
most
miserable
servitude
,
for
the
base
,
filthy
wages
of
sinne
.
Nor
can
it
be
spoken
,
how
cruelly
the
Prince
of
this
world
dominiers
in
their
souls
,
who
breaking
Covenant
of
love
with
God
,
whereby
our
spirit
is
knit
to
God
,
do
revolt
to
this
malitious
enemy
.
Sinne
violates
the
sanctity
of
the
soul
,
prophanes
the
Temple
of
God
.
Innumerable
are
the
evils
which
sinne
hath
brought
upon
man
.
God
himself
is
at
warre
with
the
wicked
,
with
whose
ungodly
acts
he
is
greatly
offended
.
The
wrath
of
God
doth
pursue
the
sinner
,
as
the
shadow
followeth
the
body
.
Those
considerations
should
move
us
to
mourn
for
the
sinnes
that
we
have
committed
against
the
Law
;
and
if
we
can
truly
sorrow
that
we
have
offended
,
we
shall
earnestly
beg
to
be
received
into
favour
.
What
will
a
Malefactour
now
in
danger
leave
unattempted
to
get
his
pardon
?
2.
That
the
sight
of
sinne
drive
us
not
to
despair
,
we
must
remember
that
God
is
ready
to
grant
release
to
them
that
seek
it
by
hearty
supplication
.
For
he
would
never
have
taught
us
to
crave
mercy
by
Prayer
,
if
he
had
not
been
willing
to
pardon
them
that
repent
.
But
if
we
hope
stedfastly
,
we
shall
earnestly
and
affectionately
cry
to
God
,
Forgive
us
our
trespasses
.
What
if
one
might
be
released
from
his
debt
,
but
asking
to
have
it
forgiven
?
Who
would
not
seek
instantly
?
Who
would
spare
to
speak
that
have
this
hope
?
3.
The
third
mean
is
to
let
our
hearts
smite
us
in
the
sins
,
which
of
infirmity
we
fall
into
;
for
because
men
pass
by
sinne
impenitenly
,
without
conscience
of
it
all
the
day
,
therefore
they
without
life
and
power
and
feeling
desire
,
propound
this
request
to
God
at
evening
.
4.
To
mark
how
uncomfortable
it
is
when
Gods
countenance
this
way
is
hid
from
us
,
and
how
heavy
it
is
when
doubting
and
darkness
do
grow
upon
us
.
5.
We
must
get
a
fear
of
Gods
fatherly
corrections
,
which
we
provoke
.
The
Child
that
feareth
the
rod
will
be
afraid
and
cry
to
have
a
fault
pardoned
.
So
we
must
think
what
a
joy
and
sweet
state
it
is
to
have
our
Quietus
est
daily
by
us
.
The
peace
of
God
passeth
all
understanding
:
there
is
nothing
that
can
make
us
so
comfortable
to
our selves
,
nor
so
fruitfull
in
the
knowledg
of
our
Lord
Jesus
Christ
,
as
assurance
of
salvation
.
Blessed
is
the
man
whose
iniquity
is
forgiven
,
and
whose
sinne
is
covered
.
6.
Consider
the
examples
of
the
faithfull
;
how
earnest
have
they
been
with
the
Lord
for
mercy
?
How
importunately
have
they
sollicited
him
to
blot
their
sins
out
of
his
remembrance
,
and
in
loving
favour
to
turn
unto
them
?
Their
zeal
should
inflame
our
desire
,
and
quicken
our
dulness
.
Q.
What
are
the
special
Blessings
for
which
we
ought
to
be
thankfull
?
A.
1.
We
must
bless
God
that
he
hath
given
Christ
to
be
our
propitiation
,
in
whom
we
might
obtain
mercy
.
At
the
birth
of
Christ
,
the
Angels
sang
,
Glory
be
to
God
on
high
.
Christ
is
the
gift
of
Gods
rich
love
and
mercy
,
for
which
we
are
bound
to
render
immortal
praise
.
2.
God
is
to
be
praised
for
his
Word
and
Ordinances
,
in
which
he
hath
made
known
what
his
pleasure
is
touching
the
pardon
of
our
sinnes
,
and
giveth
us
assurance
of
his
favour
.
He
hath
not
dealt
so
with
every
Nation
,
neither
have
the
people
known
his
Law
.
3.
We
must
give
thanks
to
God
for
the
pardon
of
our
sinnes
;
that
he
hath
given
us
grace
to
humble
our
souls
,
seek
mercy
,
believe
his
promise
;
Rom
.
7.25
.
and
that
he
hath
looked
upon
us
in
love
,
removing
our
iniquities
farre
out
of
his
sight
.
Who
is
a
God
like
unto
thee
,
that
pardoneth
iniquity
,
and
passeth
by
the
transgression
of
the
remnant
of
his
Inheritance
?
Mica
7.18
.
O
the
incomprehensible
mercy
of
God
,
who
sheweth
himself
so
easie
to
be
intreated
!
Men
if
provoked
are
hard
to
be
wonne
:
the
Lord
proffers
reconciliation
,
and
teacheth
how
to
sue
that
we
might
find
favour
and
live
in
peace
.
4.
God
is
to
be
magnified
,
that
he
hath
spared
us
so
long
,
corrected
us
in
measure
with
great
lenity
,
Psal
.
78.38
.
removed
the
crosses
that
lay
upon
us
in
due
season
,
given
us
inward
peace
and
contentment
,
and
sustained
us
under
the
burden
of
sinne
that
we
did
not
runne
into
despair
.
Isa
.
12.1
.
O
Lord
,
I
will
praise
thee
:
though
thou
wast
angry
with
me
,
thine
anger
is
turned
away
,
and
thou
comfortest
me
.
Bless
the
Lord
,
Psal
.
103.2
,
3.
O
my
soul
,
who
forgiveth
all
thine
iniquities
,
and
healeth
all
thy
diseases
.
Q.
What
Conclusions
may
be
drawn
from
this
Petition
?
Rom
.
3.10
.
Jam
.
3.2
.
Prov.
0.19
.
A.
1.
All
men
are
sinners
,
even
the
regenerate
.
There
is
none
righteous
,
no
not
one
.
In
many
things
we
offend
all
.
Who
can
say
my
heart
is
clean
?
No
man
liveth
without
his
daily
sinnes
;
we
like
Infants
have
our
scapes
;
like
wounded
persons
,
cured
our
scarres
;
like
white
Swannes
,
our
black
feet
.
If
we
say
that
we
have
no
sinne
,
1
Joh
.
1.
●
.
1
Reg
.
8.46
.
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
All
these
sentences
are
confirmed
by
the
mouth
of
our
Saviour
Christ
,
teaching
the
just
and
faithfull
to
ask
pardon
of
their
daily
slips
,
and
that
in
truth
,
not
in
counterfe●t
humility
.
Catech
.
Rom
.
Par
.
4.
cap
.
14.
q
.
4.
For
who
would
brook
one
praying
,
to
lie
not
to
men
but
to
God
,
when
with
the
mouth
he
prayeth
,
Forgive
my
debts
,
when
in
heart
he
saith
,
that
he
hath
no
debts
,
that
should
be
forgiven
?
What
shall
we
say
of
them
,
that
talk
of
justification
by
the
works
of
the
Law
,
of
merit
,
of
perfect
obedience
to
the
Law
of
God
?
He
that
askes
pardon
for
his
offences
,
cannot
possibly
conceit
that
he
is
pure
and
free
from
sinne
.
He
needs
not
forgiveness
,
who
hath
not
runne
into
transgression
.
2.
Forgiveness
of
sinne
is
a
a
special
favour
,
Psal
.
32.1
,
2.
that
is
to
be
desired
of
all
men
.
The
man
is
blessed
,
whose
iniquity
is
forgiven
,
and
whose
sinne
is
covered
.
It
is
a
peculiar
gift
of
Gods
eternal
love
,
Mic
.
7.18
.
Col.
1.14
.
Eph.
1.7
.
Rom
.
5.1
,
2
,
3.
which
he
vouchsafeth
to
them
,
that
he
hath
chosen
to
be
Heirs
of
salvation
.
It
is
the
purchase
of
Christs
blood
:
an
excellent
price
,
which
shews
the
worth
of
the
benefit
.
Nor
are
the
effects
of
justification
less
precious
:
for
being
justified
by
faith
we
have
peace
with
God
,
free
access
to
the
Throne
of
Grace
,
and
rejoyce
in
the
hope
of
Glory
.
Sinne
makes
separation
between
God
and
man
,
and
raiseth
contention
betwixt
man
and
his
own
conscience
:
But
when
sinne
is
covered
by
gracious
pardon
,
then
follows
sweet
peace
with
God
,
and
quietness
of
mind
.
Sinne
is
the
bondage
of
soul
:
when
the
cords
of
sinne
be
unloosed
,
we
are
set
at
liberty
.
Sinne
is
the
filthiness
of
the
soul
,
when
we
are
purged
from
it
,
we
are
made
white
and
clean
.
He
lives
merrily
,
and
at
hearts
ease
,
who
hath
his
accounts
taken
up
in
Jesus
Christ
.
This
will
appear
by
the
contrary
:
Isa
.
59.2
.
Lam
.
3.42
,
44.
For
untill
sinnes
be
forgiven
,
they
separate
between
God
and
man
,
whether
he
be
converted
or
unconverted
.
If
a
man
be
not
in
the
state
of
grace
,
his
prosperity
in
this
life
doth
but
fat
him
against
the
day
of
slaughter
;
and
increase
of
his
daies
are
but
a
multiplication
of
his
sinnes
,
against
the
day
of
reckoning
.
And
he
may
look
for
death
to
arrest
him
every
day
,
which
if
it
doe
before
his
sinnes
be
remitted
,
he
shall
be
found
in
his
sinnes
at
the
Day
of
Judgment
,
to
his
everlasting
perdition
.
If
a
man
be
in
the
state
of
grace
,
yet
if
by
new
sinnes
the
Lord
be
provoked
to
withdraw
his
loving
countenance
,
and
to
shew
tokens
of
his
displeasure
against
him
,
his
life
becometh
unprofitable
and
uncomfortable
,
untill
God
speak
peace
unto
his
soul
again
.
He
cannot
come
boldly
into
the
presence
of
God
to
pray
,
hear
or
receive
the
Sacrament
:
or
if
he
do
come
,
he
is
very
heartless
in
the
performance
of
them
,
and
all
that
a
man
hath
,
though
it
be
a
Kingdom
,
can
give
him
no
comfort
.
But
when
God
forgiveth
sinnes
,
God
of
an
enemy
becometh
a
friend
,
and
of
a
displeased
Father
,
beginneth
to
look
graciously
upon
his
Child
The
guilt
of
sinne
subjecteth
to
the
curse
:
freedom
from
sinne
bringeth
deliverance
from
all
misery
.
They
are
to
be
held
extremely
foolish
,
and
out
of
measure
sinfull
,
that
of
all
things
,
care
and
look
least
after
forgiveness
,
and
the
making
of
their
Salvation
sure
unto
them
.
If
they
have
offended
,
and
be
in
danger
of
punishment
by
the
Laws
of
man
,
then
,
if
by
Petition
,
or
bribe
,
or
by
any
other
means
they
can
procure
,
either
commutations
,
or
releasment
,
or
pardons
,
they
will
spare
no
paines
this
way
.
Or
if
they
can
make
sure
to
themselves
and
to
theirs
large
temporal
estates
,
it
is
all
that
they
labour
to
make
sure
in
this
life
:
but
they
are
altogether
negligent
in
seeking
remission
of
sinnes
by
Christ
Jesus
,
they
have
no
thoughts
of
making
their
Calling
and
election
sure
.
3.
It
belongs
to
God
only
to
forgive
sinnes
,
and
to
restore
the
feeling
of
his
grace
.
To
the
Lord
our
God
belongeth
mercies
and
forgivenesses
.
Dan
.
9.9
.
1
Joh
.
1.9
.
Psal
.
130.7
.
Mar.
2.7
.
Isa
43.25
.
Exo
34.6
,
7.
Rom
.
8.33
.
With
the
Lord
is
mercy
and
plenteous
redemption
.
I
,
even
I
am
he
,
saith
God
who
blotteth
out
thy
transgressions
,
for
mine
own
sake
,
and
will
not
remember
thy
sinnes
To
forgive
iniquity
,
transgression
,
and
sinne
,
is
a
branch
of
his
Name
.
Sinne
is
a
breach
of
the
Law
of
God
,
and
an
offence
against
his
in
infinite
Majesty
.
But
God
only
can
dispense
with
the
breach
of
his
Law
,
and
forgive
the
wrong
that
is
done
unto
his
Highness
.
The
wrong
that
is
done
to
man
,
he
may
and
ought
to
forgive
:
Luk
.
17.4
.
but
the
sinne
which
is
against
the
Divine
Law
,
God
only
can
pardon
.
In
the
forgiveness
of
sinne
there
is
a
three-fold
power
.
The
first
of
Authority
,
which
one
hath
principally
of
himself
,
not
of
another
:
so
God
only
pardons
sinne
.
The
second
,
of
excellency
by
Commission
,
which
one
exercises
as
delegate
from
another
,
but
by
way
of
excellency
:
so
Christ
as
Mediatour
pardons
sin
.
Act.
5.31
.
Joh
.
20.23
.
The
third
of
Ministry
,
which
only
by
intimation
in
the
Name
and
Authority
of
the
Sovereign
Lord
proclaimes
it
:
so
the
Ministers
of
the
Gospel
remit
sinnes
;
that
ministerially
in
Christs
Name
pronounce
forgiveness
to
them
that
believe
.
There
is
a
whole
power
,
such
as
is
in
the
King
,
and
a
contracted
power
,
Totum
potestativum
&
contractum
.
such
as
is
in
inferiour
Magistrates
:
but
the
Ministers
of
the
Gospel
have
no
power
in
their
own
persons
,
only
as
Heraulds
or
Pursevants
they
intimate
the
chief
Magistrates
Decree
or
pleasure
.
This
is
comfortable
to
all
that
need
and
desire
remission
.
It
is
well
for
them
that
God
doth
not
put
them
over
to
others
,
but
reserveth
this
power
of
pardoning
of
sins
to
himself
.
They
that
come
to
him
may
be
assured
that
he
will
and
can
forgive
them
:
for
David
saith
,
Psal
.
86.5
.
He
is
plenteous
in
mercy
unto
all
that
call
upon
him
.
What
though
our
sinnes
have
abounded
,
both
for
greatness
and
number
?
The
grace
of
him
that
pardoneth
,
Psal
.
130.7
.
Rom
.
8.34
,
35
Psal
.
32.2
.
Psal
.
51.1
,
2.
Psal
.
130.3
,
4.
Mat
.
9.2
.
&
18.24
.
Rom
.
3.24
,
25.
aboundeth
much
more
.
For
with
God
is
plenteous
redemption
.
What
should
he
fear
the
censure
of
men
,
or
the
hatred
of
the
ungodly
,
that
is
acquitted
before
God
?
It
is
God
that
justifieth
,
who
shall
condemn
?
4.
Gods
forgiveness
is
of
free
grace
:
We
do
not
redeem
it
with
our
satisfactions
:
but
beg
it
of
mercy
.
Have
mercy
upon
me
,
O
Lord
,
according
to
the
multitude
of
thy
compassions
,
do
away
my
transgressions
.
We
are
justified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Jesus
.
And
you
hath
he
quickned
,
being
dead
in
your
sinnes
,
Col.
2
13.
Hos
14.1
.
having
of
his
grace
forgiven
you
all
trespasses
.
Thus
the
Children
of
God
are
taught
to
pray
:
Take
away
all
iniquity
,
and
receive
us
graciously
:
Vers
.
4.
Isa
.
43.25
.
Ezek
.
36.22
.
Eph.
2.8
.
Eph.
1.6
.
The
promise
of
God
runneth
thus
;
I
will
love
them
freely
:
For
mine
own
sake
I
will
be
favourable
to
thine
iniquity
,
and
remember
thy
sins
no
more
.
And
as
pardon
of
sinne
,
so
is
salvation
by
the
free
grace
of
God
.
We
are
saved
by
grace
through
faith
.
We
are
predestinated
to
life
,
to
be
obtained
of
rich
grace
and
meer
mercy
:
Election
is
of
grace
,
and
so
is
the
life
to
which
we
are
elected
:
otherwise
grace
should
be
subordinate
to
justice
.
Faith
is
given
of
grace
,
and
so
is
life
that
is
obtained
through
faith
:
which
is
called
the
Inheritance
of
Promise
,
or
the
promised
Inheritance
.
For
it
is
the
property
of
faith
to
deny
all
worth
in
our selves
,
and
to
look
meerly
to
the
free
Promise
,
and
undeserved
Love
of
God
.
The
Promise
is
through
Faith
,
that
it
might
be
of
Grace
.
Eternal
life
is
the
Inheritance
of
Children
,
not
the
wages
of
servants
:
but
the
Inheritance
is
given
of
favour
.
Either
salvation
is
meerly
of
grace
,
or
meerly
of
works
;
for
it
cannot
be
of
both
.
Grace
and
works
are
so
opposed
in
Scripture
,
that
what
is
of
grace
cannot
be
of
works
,
and
what
is
of
works
cannot
be
of
grace
.
Rom
.
11.5
,
6.
Eph.
2.9
,
10.
But
salvation
is
not
meerly
of
works
:
for
then
man
had
cause
to
boast
in
himself
,
but
not
in
God
.
How
comfortable
is
this
to
afflicted
and
burdened
sinners
,
that
see
no
worth
in
themselves
,
and
find
that
they
have
nothing
in
them
,
to
pay
for
a
release
or
ransome
?
Here
yet
they
may
see
grace
,
yea
,
free
grace
in
God
.
If
we
will
but
ask
forgiveness
,
and
accept
forgiveness
,
and
be
thankfull
for
forgiveness
,
his
Name
and
Nature
is
to
be
gracious
;
He
must
deny
himself
,
if
he
do
not
of
his
free
grace
forgive
,
and
save
us
.
5.
Forgiveness
of
sinne
is
full
and
perfect
in
respect
of
guilt
and
punishment
.
The
Scriptures
do
so
emphatically
describe
forgiveness
,
that
it
cannot
imply
less
then
pardon
of
the
whole
guilt
and
punishment
;
As
when
God
is
said
to
forgive
the
whole
debt
,
Mat
.
18.32
.
Isa
.
43.25
.
●sal
.
32.1
.
Mic
.
7.18
.
to
blot
out
our
sinnes
as
a
mist
,
not
to
remember
them
any
more
,
to
cover
them
,
cast
them
behinde
his
back
,
bury
them
in
the
bottom
of
the
Sea
:
which
phrases
import
more
then
a
partial
forgiveness
.
This
is
clear
by
the
cause
,
price
and
effects
of
redemption
.
For
that
pardon
which
is
given
of
rich
grace
,
is
a
full
pardon
,
not
curtalld
or
defective
.
Sole
grace
and
paiment
of
any
part
of
the
debt
cannot
stand
together
.
That
pardon
which
is
given
upon
a
valuable
and
sufficient
price
is
full
and
perfect
.
But
Christ
Jesus
hath
satisfied
the
justice
of
God
for
our
sinnes
.
Isa
.
53.4
,
5
,
6.
Heb
.
1.3
.
He
bore
our
griefs
,
and
carried
our
sorrows
.
And
he
was
wounded
for
our
transgressions
:
and
the
Lord
laid
on
him
the
iniquity
of
us
all
.
Heb
.
1.3
.
By
himself
he
purged
our
sinnes
.
Peace
,
access
unto
the
Throne
of
Grace
,
and
freedom
from
condemnation
is
the
effect
of
forgiveness
;
which
do
clearly
prove
it
to
be
full
in
respect
of
guilt
and
punishment
There
is
no
condemnation
to
them
that
be
in
Christ
Jesus
.
Rom
.
8.1
.
Rom
.
8.33
.
Rom
.
5.1
,
2.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
justifieth
,
who
shall
condemn
?
Being
justified
by
faith
,
we
have
peace
towards
God
.
How
comes
it
then
to
pass
,
that
the
Saints
of
God
be
subject
to
so
many
afflictions
?
For
answer
,
we
must
know
,
that
whereas
there
are
two
things
in
sinne
,
the
fault
,
deformity
or
stain
,
and
the
punishment
;
Christ
who
is
the
Lamb
of
God
that
taketh
away
the
sins
of
the
world
,
by
the
working
of
his
grace
purgeth
out
the
one
,
and
by
vertue
of
his
satisfactory
sufferings
,
freeth
such
as
he
purgeth
from
the
impurity
of
sinne
,
from
the
punishment
due
unto
it
:
and
in
proportionable
sort
he
purgeth
out
the
one
by
his
sanctifiing
grace
,
and
by
vertue
of
his
satisfactory
sufferings
freeth
us
from
the
other
.
Feild
of
the
Ch.
lib
.
5.
appen
.
1.
part
.
p.
43.
So
that
when
sinne
is
only
so
purged
out
,
that
it
is
no
more
predominant
,
there
remaineth
no
condemnation
,
but
yet
some
affliction
,
and
when
it
is
wholly
taken
away
,
there
remaineth
no
punishment
at
all
.
For
it
is
most
certain
that
Christ
suffered
the
punishments
;
not
only
of
those
sins
,
that
men
commit
in
the
time
of
ignorance
,
infidelity
,
and
the
state
of
Nature
,
but
of
all
sins
:
and
the
justice
of
God
will
not
require
one
debt
to
be
twice
paid
.
So
that
the
reason
why
godless
men
are
subject
to
all
kinds
of
punishment
,
is
,
because
they
do
not
become
one
with
Christ
,
Quamdiu
inhabitat
in
nobis
peccatum
,
tam
diu
etiam
morti
sumus
obnoxii
.
Zanch
.
in
.
1.
Io
.
1.9
.
nor
are
made
partakers
of
his
sanctifying
spirit
,
purging
out
the
sinfulness
that
is
in
them
,
that
they
might
enjoy
the
benefit
of
his
satisfaction
:
and
likewise
the
reason
,
why
good
men
turning
to
God
by
repentance
,
are
still
subject
to
some
punishments
in
this
life
,
notwithstanding
their
union
with
Christ
,
is
because
they
are
not
so
fully
conjoyned
to
Christ
,
and
made
partakers
of
his
spirit
,
as
to
be
purged
from
all
sin
.
For
if
they
were
,
they
should
be
freed
from
all
punishment
by
his
sufferings
:
he
having
suffered
for
all
them
that
become
one
with
him
,
all
that
the
justice
of
God
requireth
.
2
It
must
be
granted
,
that
temporal
evils
did
befall
David
after
his
sin
was
pardoned
;
and
the
like
doth
befall
other
of
Gods
children
,
but
it
must
be
known
,
that
those
afflictions
were
not
satisfactory
punishments
,
or
had
any
respect
unto
the
justification
of
those
that
were
therewith
exercised
:
but
they
only
had
respect
unto
their
farther
sanctification
.
The
same
evils
in
different
persons
,
sc
.
the
godly
and
the
wicked
are
of
different
natures
,
and
sent
of
God
for
different
purposes
.
Ps.
49.
&
118.
1
Cor
.
11.
Et
aerumnas
fugis
bene
collocatas
?
Esse
jam
miserum
juvat
.
Sem
.
Thyest
.
act
.
3.
Nunc
&
damna
juvant
.
sunt
ipsa
pericula
tanti
.
mart
.
epig
.
l.
1.13
.
In
the
wicked
they
are
signs
of
his
wrath
,
but
to
his
children
they
are
signs
of
his
love
:
They
are
to
the
wicked
plagues
and
forerunners
of
destruction
,
but
they
are
unto
the
godly
corrections
unto
instruction
:
They
are
bitter
potions
to
purge
out
the
corruption
,
and
medicines
to
eat
away
the
dead
flesh
of
the
soul
.
The
prosperity
of
the
wicked
turneth
to
their
ruine
:
and
the
adversity
of
the
godly
worketh
for
their
good
.
We
may
say
of
the
chastisements
of
the
righteous
,
as
of
the
remainders
of
sin
in
them
:
in
themselves
they
are
evil
,
but
God
turneth
them
to
good
.
The
hearts
of
all
that
believe
in
Christ
should
rejoyce
at
this
,
to
consider
that
they
are
not
onely
redeemed
,
but
that
they
are
fully
redeemed
from
wrath
and
satisfactory
punishment
temporal
,
and
eternal
.
If
temporal
chastisements
be
inflicted
,
God
doth
send
them
in
love
,
either
as
tryals
of
his
graces
wherewith
he
hath
filled
them
,
or
as
Physick
to
prevent
or
remove
the
corruption
of
sin
which
yet
remaineth
in
them
;
they
shew
what
grace
they
have
,
or
prepare
and
make
way
for
that
grace
they
have
.
Crosses
are
not
curses
to
them
,
but
by
the
gracious
providence
of
God
are
turned
into
blessings
:
For
,
Blessed
is
the
man
whom
the
Lord
teacheth
by
correction
,
and
instructeth
him
out
of
his
Law
.
6.
Ps.
94.22
.
He
that
would
obtain
pardon
through
the
grace
of
God
,
must
begge
it
by
earnest
and
hearty
prayer
.
The
means
to
remove
sin
is
to
flie
unto
the
mercy
of
God
in
Jesus
Christ
.
Prayer
is
necessary
not
onely
to
the
sense
and
manifestation
of
forgiveness
,
but
to
the
pardon
it self
.
Necessary
by
the
ordinance
of
grace
,
not
as
a
meritorious
cause
,
but
as
a
means
whereby
it
is
obtained
.
For
pardon
is
received
according
as
it
is
proffered
and
promised
in
the
word
of
Grace
,
the
glad
tidings
of
salvation
.
But
it
is
profered
and
promised
upon
condition
that
we
pray
,
When
thy
people
Israel
be
smitten
down
before
the
enemie
,
because
they
have
sinned
against
thee
,
and
shall
turn
again
to
thee
,
and
confess
thy
Name
,
and
pray
,
1
King
.
8.33
.
and
make
supplication
unto
thee
in
this
house
,
Then
hear
thou
in
heaven
,
and
forgive
the
sin
of
thy
people
Israel
.
If
my
people
which
are
called
by
Name
,
shall
humble
themselves
,
and
pray
,
and
seek
my
face
,
and
turn
from
their
wicked
wayes
:
then
will
I
hear
from
heaven
,
and
will
forgive
their
sin
,
and
will
heal
their
land
,
2
Chro
.
7.14
.
Pray
God
,
if
perhaps
the
thought
of
thine
heart
may
be
forgiven
thee
.
Manasses
besought
the
Lord
his
God
,
and
humbled
himself
greatly
before
the
God
of
his
Fathers
.
Act.
8.22
.
2
Chron
.
33.12.13
.
Luc
.
18.13
.
Hos
.
14.2
,
3.
And
prayed
unto
him
,
and
he
was
entreated
of
him
,
and
heard
his
supplication
.
The
poor
Publican
prayed
,
God
be
merciful
to
me
a
sinner
.
Faith
believeth
according
to
the
promise
of
Grace
,
and
receiveth
what
is
offered
in
the
word
,
according
as
it
is
offered
.
But
promise
of
forgiveness
to
be
vouchsafed
unto
him
that
doth
not
ask
it
,
there
is
not
one
in
the
whole
Scripture
.
Moreover
,
the
Lord
will
not
justifie
the
wicked
,
that
is
,
the
impenitent
,
and
such
as
go
on
in
their
wicked
course
;
but
such
as
turn
from
their
evil
way
,
and
seek
him
unfainedly
.
But
faith
and
remission
are
linked
immediately
.
That
is
most
true
,
but
we
are
to
know
there
be
divers
acts
of
faith
,
amongst
which
we
may
reckon
these
three
as
most
pertinent
to
this
purpose
:
One
whereby
it
obtaineth
forgiveness
;
another
whereby
it
receiveth
it
,
the
third
whereby
it
assureth
,
that
sin
is
pardoned
.
The
first
of
these
is
prayer
,
for
faith
desires
mercy
without
humble
supplication
,
and
looks
up
unto
God
as
a
poor
petitioner
.
As
it
assureth
that
pardon
is
to
be
had
,
and
stirreth
the
desire
after
it
:
so
it
maketh
the
soul
to
go
forth
in
hearty
prayer
,
that
it
might
obtain
.
Hence
we
learn
,
how
we
may
come
to
assurance
that
our
sins
are
blotted
out
of
the
Lords
remembrance
.
First
we
must
unfeignedly
entreat
mercy
,
and
then
effectually
receive
it
:
for
the
promise
is
,
Aske
and
have
,
seek
and
finde
,
pray
and
thou
shalt
be
forgiven
.
And
from
this
step
we
rise
to
the
assurance
of
mercy
,
concluding
that
as
we
have
prayed
,
so
it
shall
be
unto
us
.
A
Christian
must
not
depend
upon
sense
and
feeling
,
nor
look
for
such
a
certificate
from
heaven
as
by
inspiration
or
audible
voice
might
comfort
him
in
the
certainty
of
Gods
mercy
,
and
expell
all
doubts
and
fears
,
whether
he
will
or
no
:
but
he
must
stir
up
faith
according
to
the
word
of
promise
,
and
conclude
the
pardon
of
his
sins
,
as
it
is
there
laid
down
.
And
because
we
have
the
word
of
the
Lord
for
it
,
that
whatsoever
we
ask
according
to
his
will
in
faith
,
we
shall
obtain
it
:
therefore
when
we
have
prayed
,
we
must
without
more
ado
,
cast
our
souls
upon
the
gracious
promise
,
and
trust
c●nfidently
in
the
mercy
of
the
Lord
.
7.
In
asking
pardon
of
sin
,
there
must
alwayes
be
hearty
acknowledgement
and
confession
of
sin
.
When
David
gave
over
hiding
his
iniquity
,
and
said
,
I
will
confess
my
transgressions
to
the
Lord
,
then
saith
he
,
Thou
forgavest
the
iniquity
of
my
sin
.
Ps.
32.5
.
1
Jo
.
1.9
.
God
hath
promised
to
forgive
those
that
confess
their
sin
.
If
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
us
our
sins
.
Hearty
confession
of
sin
giveth
glory
to
God
:
for
thereby
is
acknowledged
his
sovereignty
and
goodness
,
the
equity
and
holiness
of
his
Law
,
his
Justice
in
punishing
,
Jos
.
7.19
.
his
grace
in
pardoning
our
offences
.
My
son
confess
thy
sin
,
and
give
glory
to
God
.
When
a
man
hath
committed
a
sinne
,
and
will
not
confess
it
,
he
doth
enforce
God
to
bring
him
to
tryal
,
and
discover
his
transgressions
:
but
he
that
freely
confesseth
,
putteth
conscience
out
of
office
,
and
is
hereby
capable
of
forgiveness
.
God
is
ready
to
forgive
,
but
he
will
have
it
appear
that
forgiveness
is
of
grace
:
which
is
then
manifest
,
when
we
acknowledge
our
transgressions
before
him
.
An
unfeigned
confession
of
sin
,
argueth
a
true
desire
of
pardon
,
yea
it
doth
put
an
edge
to
desire
:
for
when
the
bed
role
of
many
damnable
sins
is
laid
open
to
the
view
of
a
man
,
it
will
make
him
earnest
with
God
,
as
it
did
Daniel
,
Dan
.
9.19
.
who
after
his
confession
,
is
most
fervent
in
prayer
.
But
he
cannot
entreat
for
mercy
,
that
will
not
confess
his
errors
.
The
whole
need
not
the
Physician
,
Jer
.
3.13
.
but
they
that
are
sick
.
The
promises
of
grace
run
thus
,
Acknowledge
thine
iniquity
,
and
be
received
unto
mercy
.
And
if
we
would
partake
in
the
good
promised
,
we
must
perform
the
condition
required
.
Look
upon
all
the
servants
of
God
that
have
lived
in
former
times
,
we
shall
find
,
when
they
sued
for
mercy
,
they
did
evermore
take
shame
to
themselves
in
the
hearty
acknowledgement
of
their
offences
.
Father
I
have
sinned
against
heaven
,
and
before
thee
.
It
is
the
property
of
faith
to
abase
it self
,
and
magnifie
the
rich
grace
of
God
:
what
then
can
be
more
fit
and
natural
,
then
for
him
that
seeks
justification
by
grace
,
to
condemne
himself
freely
before
the
throne
of
grace
,
and
to
set
forth
our
unworthiness
,
that
God
might
be
glorified
in
shewing
mercy
.
If
thou
canst
not
prevent
sin
altogether
,
yet
take
heed
that
Satan
prevail
not
to
draw
thee
to
hide
or
deny
,
or
excuse
it
.
Of
all
things
that
is
most
foolish
and
dangerous
.
He
that
hides
his
sinne
shall
not
prosper
.
The
root
of
this
evil
is
pride
and
self-love
:
the
end
shame
and
vexation
.
Sin
upon
the
conscience
is
like
corruption
in
an
ulcer
,
that
will
throb
and
rage
,
if
it
be
not
loosed
forth
.
The
more
we
seek
to
cover
our
sins
,
the
more
we
discover
them
before
God
,
and
to
our
own
consciences
:
and
every
excuse
is
an
aggravation
of
them
.
8.
Believers
may
come
to
assurance
that
their
sins
are
forgiven
.
For
whatsoever
we
ask
in
Christ
agreeable
to
his
will
,
we
know
that
we
are
heard
in
it
.
The
Papists
object
.
They
who
begge
a
pardon
of
sin
,
are
not
sure
of
pardon
.
But
with
more
truth
we
may
invert
it
;
They
who
may
ask
forgiveness
may
come
to
assurance
that
they
have
forgiveness
.
Nor
is
it
consequent
,
that
if
a
man
know
himself
to
be
justified
,
that
then
he
may
not
ask
remission
of
his
sins
.
Do
not
many
right
learned
and
wise
among
themselves
,
Alex
.
of
Ales
part
.
3.
q
.
61.
m
.
7
att
.
3.
Io
.
Bacon
.
l.
3.
d
.
30.
q
1
art
.
2.
Chatharin
.
in
Apol
.
cont
.
Dominic
.
a
Scoto
Vega
.
l.
9.
in
Conc
.
Trident
.
Bell
.
de
purgat
.
l.
2.
c
.
15.
teach
that
a
man
may
be
sure
he
is
in
the
state
of
grace
,
and
justification
,
by
the
ordinarily
working
of
Gods
spirit
?
and
do
not
all
Papists
think
,
that
by
special
revelation
men
may
be
sure
they
are
in
the
state
of
grace
,
as
Paul
,
Peter
,
and
divers
others
,
were
,
who
yet
might
and
ought
to
make
this
petition
?
But
in
what
case
such
as
believe
must
ask
forgiveness
,
see
before
.
9.
Our
humiliation
,
invocation
and
faith
touching
forgiveness
must
be
renewed
daily
.
As
we
must
ask
every
day
our
daily
bread
,
so
must
we
the
pardon
of
our
daily
transgressions
and
sins
.
For
notwithstanding
any
former
assurance
of
forgiveness
,
if
we
take
our
eyes
from
Christ
,
the
remembrance
of
sins
past
will
disquiet
conscience
afresh
.
But
faith
looketh
to
Christ
in
all
humility
and
hearty
supplication
.
Again
,
the
best
men
are
clothed
with
infirmities
,
and
in
some
thing
or
other
do
sin
daily
.
Now
as
we
transgress
,
we
must
ask
pardon
.
Constant
repentance
is
no
less
necessary
after
we
are
entred
into
the
state
of
grace
,
then
at
our
first
entrance
.
If
no
man
can
be
justified
or
saved
without
repentance
,
continual
repentance
is
required
to
continuance
in
justification
.
Not
that
the
former
pardon
can
be
made
voide
by
new
sins
committed
for
the
gifts
and
calling
of
God
are
without
repentance
;
but
that
continuance
of
Gods
gracious
favor
is
to
be
sought
in
all
humility
,
as
well
as
our
first
acceptance
into
the
state
of
mercy
,
and
actual
pardon
of
sins
past
.
For
as
a
Christian
cannot
utterly
fall
from
grace
,
and
wholly
loose
the
gifts
of
the
spirit
,
no
more
can
he
from
the
state
of
justification
:
but
as
he
that
is
fallen
must
rise
by
repentance
for
the
repaire
of
grace
,
so
must
he
to
obtain
remission
.
Man
regenerate
is
the
subject
capable
of
justification
;
and
so
long
as
the
life
of
grace
abideth
in
a
Christian
,
he
continueth
in
the
state
of
justification
:
but
actual
remission
of
sins
,
specially
such
as
make
breaches
in
the
conscience
,
is
obtained
by
actual
prayer
of
Faith
after
the
sin
committed
.
Luk
.
13.5
.
1
Joh
.
1.9
.
Zanch
.
in
1
Iob
.
1.9
.
de
remission
.
Isa
.
61.1
,
2.
If
the
regenerate
acknowledge
their
sins
,
God
is
faithful
and
just
to
forgive
.
The
seat
of
pardon
is
the
heart
of
man
contrite
and
humble
,
which
thirsteth
after
mercy
.
I
came
to
seek
,
saith
Christ
,
that
which
was
l●st
,
and
to
bind
up
that
which
was
broken
.
The
conditions
without
which
pardon
is
not
obtained
,
are
humiliation
,
confession
,
prayer
.
Forgiveness
is
free
and
of
meer
grace
;
repentance
and
prayer
are
not
causes
,
for
which
,
but
conditions
without
which
,
this
favour
is
not
obtained
.
Not
to
disoute
what
God
could
have
done
without
reprehension
of
injustice
▪
by
his
absolute
power
;
certain
it
is
,
that
the
Lord
will
not
receive
the
impenitent
into
favour
.
For
what
were
this
,
but
to
put
no
difference
betwixt
the
righteous
and
the
wicked
,
to
set
open
a
gap
to
impiety
,
to
expose
mercy
to
contempt
,
thrusting
it
upon
them
that
refuse
,
and
cast
it
away
?
Grace
should
not
be
glorious
,
if
it
did
hearten
men
to
the
practice
of
sin
,
and
encourage
to
persevere
in
an
evil
course
Moreover
,
it
is
not
enough
that
the
pardon
of
mans
sin
be
actually
passed
by
God
,
but
this
pardon
must
be
sued
out
,
that
the
same
also
may
be
passed
in
a
mans
conscience
:
and
this
must
be
renewed
daily
,
even
as
the
conscience
is
blurred
and
stained
with
sins
daily
;
else
a
man
shall
have
litle
comfort
or
fruit
of
that
pardon
which
stands
upon
record
for
him
in
heaven
.
Justification
is
a
continued
act
,
and
the
application
of
it
by
the
work
of
the
Holy
Ghost
,
as
also
the
full
execution
is
wrought
by
degrees
,
never
perfected
till
the
day
of
judgement
.
Lastly
,
If
pardon
of
sin
be
asked
that
day
in
which
it
is
committed
,
the
guilt
lying
upon
the
conscience
,
it
doth
benumm
the
conscience
,
and
so
it
is
forgotten
altogether
;
or
else
when
it
is
put
off
till
many
sins
be
committed
,
either
the
heart
is
discouraged
with
multitude
of
offences
,
that
it
is
afraid
to
present
it self
before
God
,
or
if
it
do
come
into
Gods
sight
,
those
many
sins
are
confessed
and
prayed
against
but
confusedly
and
in
gross
for
the
most
part
.
Wherefore
it
shall
be
every
mans
greatest
wisdom
,
to
ask
pardon
,
and
make
his
peace
with
God
every
day
.
It
is
not
safe
to
suffer
sin
to
lie
long
unconfessed
and
unpardoned
,
lest
it
fester
,
green
wounds
are
soonest
cured
,
with
most
ease
to
the
patient
.
Sins
lying
unpardoned
beget
other
sins
daily
:
but
speedy
confession
doth
prevent
the
out-breach
of
after-sins
.
Aske
pardon
every
day
,
then
will
sins
be
more
particularly
confessed
,
and
more
distinctly
and
earnestly
prayed
against
,
and
pardon
will
be
sooner
granted
,
and
that
with
less
horror
of
conscience
.
Great
is
the
security
of
that
man
,
who
walking
in
the
midst
of
dangers
,
hath
his
accounts
taken
up
in
Christ
.
Peace
with
God
doth
sweeten
labor
,
sleep
,
sickness
,
crosses
of
what
kind
soever
.
He
needs
fear
none
evil
,
that
is
freed
from
the
danger
of
sin
,
carrying
an
acquittance
in
his
bosom
.
All
trouble
and
vexation
ariseth
from
this
,
that
our
faith
is
weak
,
our
assurance
assaulted
with
many
doubtings
,
our
communion
with
God
many
wayes
eclipsed
though
our
negligence
in
prayer
.
All
these
things
should
move
us
effectually
to
renew
our
Petitions
for
pardon
,
and
our
faith
in
the
promises
;
for
according
to
our
desire
so
shall
it
be
unto
us
:
David
heard
this
promise
from
Nathan
in
the
name
of
the
Lord
,
Thou
shalt
not
die
;
yet
ceased
he
not
to
ask
mercy
and
comfort
.
10.
All
sins
shall
be
pardoned
to
him
that
with
true
repentance
and
faith
unfeigned
doth
ask
forgiveness
in
the
name
of
Christ
.
Ps.
51.1
,
2
,
3
,
12.
If
sins
hinder
not
humiliation
,
they
cannot
hinder
comfort
.
Sins
before
and
after
Baptisme
,
sins
of
ignorance
and
against
conscience
,
sins
of
infirmity
and
voluntary
,
are
pardonable
by
grace
,
and
shall
be
forgiven
to
him
that
with
grief
and
sorrow
doth
intreat
remission
.
In
the
Law
,
Lev
.
5.1.2
.
&
6.1.2
.
sacrifices
were
appointed
for
sins
willingly
committed
as
well
as
for
sins
of
ignorance
.
The
Scripture
mentioneth
examples
of
many
that
sinning
notoriously
after
grace
,
have
obtained
forgiveness
.
Our
Saviour
Christ
teacheth
them
that
sin
after
baptism
and
regeneration
,
to
pray
for
remission
:
and
whatsoever
we
must
ask
,
we
are
assured
it
may
be
obtained
.
The
Lord
never
taught
us
to
begge
what
is
impossible
.
Whereas
committing
of
sins
after
knowledge
,
and
falling
oft
into
the
same
sins
,
doth
much
affright
and
burden
the
heart
of
many
of
Gods
dear
children
,
in
so
much
that
they
are
afraid
to
come
so
oft
to
God
for
pardon
of
the
same
sin
;
yea
sometimes
they
doubt
whether
they
be
in
state
of
grace
.
This
doctrine
doth
serve
to
remove
this
doubt
,
and
these
fears
.
This
salve
which
Christ
hath
prescribed
to
cure
such
sores
,
sheweth
that
it
is
incident
to
his
own
Disciples
to
have
need
of
it
.
And
sith
he
hath
appointed
a
remedy
for
sins
committed
after
conversion
,
sc
.
every
day
to
ask
forgiveness
,
and
more
assurance
of
his
favour
:
let
us
daily
use
this
remedy
,
assuring
our selves
that
this
dayes
sins
confessed
and
prayed
against
,
shall
be
forgiven
as
well
as
any
committed
and
forgiven
heretofore
.
As
the
body
hath
relapses
into
the
same
diseases
,
and
the
same
Physick
may
be
used
to
recure
them
:
so
the
soul
hath
relapses
,
and
the
same
remedy
which
before
hath
done
good
,
may
and
must
be
used
again
to
recover
them
.
11.
Whosoever
would
be
justified
before
God
,
must
be
beholding
to
God
for
the
free
forgiveness
of
all
his
sins
,
as
well
as
of
any
.
All
sins
are
mortal
,
and
of
themselves
damnable
:
wherefore
if
all
sins
be
not
pardoned
,
a
man
abideth
in
danger
of
the
curse
.
Faith
cannot
receive
the
promise
of
pardon
for
one
sin
,
and
not
for
another
:
nor
doth
God
pardon
one
sin
past
,
when
he
remembers
another
,
to
call
to
a
reckoning
for
it
.
When
the
faithful
sin
grievously
to
the
wounding
of
their
conscience
,
till
they
have
repented
of
that
sin
in
particular
,
they
cannot
believe
the
pardon
of
any
past
.
He
cannot
truely
confess
and
repent
of
one
sin
,
that
repenteth
not
of
every
one
:
nor
can
one
sin
be
remitted
without
another
.
Christ
saith
to
the
thief
,
Luc
.
23.43
.
This
day
shalt
thou
be
with
me
in
Paradise
.
But
he
could
not
be
in
Paradise
unless
all
his
sins
had
been
remitted
:
for
one
sin
is
sufficient
to
exclude
us
out
of
the
Kingdom
of
heaven
.
David
saith
,
He
forgiveth
all
thine
iniquities
.
Paul
:
He
hath
quickened
you
together
with
him
,
having
forgiven
you
all
trespasses
.
The
blood
of
Jesus
Christ
,
Ps.
103.3
.
Col.
2.13
.
1
Jo
.
1.7.9
.
saith
John
,
clenseth
us
from
all
sin
.
Let
all
that
will
be
saved
,
be
glad
they
may
be
beholding
unto
God
for
pardon
of
all
their
sins
,
and
let
us
ask
for
remission
of
all
sins
.
God
can
as
well
pardon
all
,
and
the
greatest
sins
,
as
one
of
the
least
;
and
the
least
sin
hath
need
to
be
pardoned
as
well
as
the
greatest
:
for
a
Musket
shot
will
kill
as
well
as
the
shot
of
a
great
Ordnance
.
12.
Every
Christian
ought
to
desire
and
endeavor
that
others
may
have
their
sins
pardoned
,
as
well
as
his
own
.
Our
Saviour
prayed
for
them
that
put
him
to
death
,
Luc
.
23.34
.
Act.
7.60
.
Psal
.
79.8
.
Dan
.
9.19
,
20.
Ez●a
9.6
,
7
,
8.
Neh
.
1.5.9
.
Exod
.
32.11
.
1
Sam
.
12.23.19
.
Job
42.10
.
&
1.5
.
2
Tim
4.16
.
Num
.
6.25
.
Jam
.
5.16
.
1
Jo
.
5.16
.
Ezra
9.10.14
.
Jam
.
5.19
,
20.
Father
forgive
them
.
Steven
for
them
that
stoned
him
,
Lord
lay
not
this
sin
to
their
charge
.
Daniel
he
prayed
for
forgiveness
of
the
sins
of
the
people
,
so
did
Ezra
,
Nehemia
,
Moses
,
Samuel
for
the
Israelites
:
Job
for
his
friends
and
children
,
Paul
for
them
that
forsook
him
when
he
answered
before
Nero
:
the
Priests
for
their
Hearers
.
If
a
man
see
his
brother
sin
a
sin
,
which
is
not
unto
death
,
he
shall
ask
,
and
he
shall
give
him
life
for
them
.
The
like
glory
of
Gods
free
grace
doth
manifest
it self
in
their
salvation
,
as
in
the
salvation
of
ones
self
.
Hereby
we
shew
our
greatest
love
unto
them
by
praying
for
the
greatest
good
unto
them
,
sc
.
forgiveness
of
sin
,
and
peace
with
God
.
Love
to
the
Church
and
Commonwealth
doth
require
it
:
for
while
the
sins
of
Gods
people
remaine
unpardoned
,
they
do
decline
,
and
the
whole
state
is
exposed
unto
Gods
judgements
.
This
moved
Ezra
to
pray
for
the
people
,
fearing
lest
God
should
be
angry
with
them
,
till
he
had
consumed
them
:
because
they
had
married
many
strange
wives
.
And
as
we
must
pray
,
so
we
must
use
all
good
means
to
bring
our
brethren
from
the
error
of
their
wayes
:
for
he
that
converts
the
wandring
from
his
evil
course
,
doth
save
a
soul
,
and
cover
a
multitude
of
sins
.
Whereas
the
sins
of
many
fearful
and
tender
hearted
Christians
do
oppress
them
,
that
they
(
as
they
think
)
cannot
pray
for
forgiveness
they
onely
can
grone
and
sigh
out
requests
,
but
cannot
express
them
:
such
as
these
may
take
comfort
,
and
raise
up
their
Spirits
by
thinking
on
this
doctrine
.
What
though
they
cannot
satisfie
themselves
in
their
own
prayers
,
they
must
not
be
so
uncharitable
as
to
think
that
others
cannot
pray
,
yes
they
can
pray
,
and
must
and
do
pray
for
the
forgiveness
of
your
sins
.
Live
upon
their
stock
,
when
ye
have
little
of
your
own
.
The
Papists
talk
of
a
Treasury
of
the
Church
wherein
are
reserved
the
overplus
of
the
merits
of
the
Saints
,
that
when
men
lack
merits
of
their
own
,
the
Pope
may
furnish
them
with
supply
from
others
.
This
treasury
is
but
a
fiction
:
but
this
doctrine
commendeth
unto
us
the
true
treasury
of
the
Church
.
First
,
Christ
Jesus
who
commandeth
all
Christians
on
earth
to
pray
one
for
another
,
he
did
pray
for
us
.
Next
,
all
faithful
Christians
do
according
to
the
will
of
God
,
pray
for
us
,
which
prayers
of
theirs
are
daily
offered
up
by
Christ
for
us
,
and
cannot
but
avail
with
the
Lord
,
because
they
be
made
by
his
appointment
.
13.
Sins
do
cast
men
into
debt
and
arrerages
with
God
.
It
is
likened
unto
the
debt
of
ten
thousand
talents
.
Sin
is
a
breach
and
forfeiture
of
that
bond
of
obedience
,
Mat
.
18.24
.
Rom
.
8.12
.
&
13.8
.
Gal
.
5.3
.
wherein
man
doth
stand
bound
to
God
by
the
law
.
The
consequents
of
sin
do
argue
it
:
for
when
sin
is
committed
,
either
paiment
and
satisfaction
must
be
made
by
the
surety
Christ
Jesus
,
or
else
a
man
is
liable
to
the
arrest
of
his
own
conscience
,
and
in
certain
danger
to
be
cast
into
the
prison
of
hell
,
Until
he
have
paid
the
utmost
farthing
,
that
is
,
Es.
59.1
.
Rom
.
6.23
.
for
ever
and
ever
.
Which
serveth
to
discover
to
all
sinful
men
,
that
they
are
much
in
debt
,
and
in
the
state
of
Bankrupts
:
they
are
more
in
debt
then
themselves
and
all
their
friends
they
can
make
in
the
world
can
satisfie
:
yet
foolish
men
,
if
they
be
so
honest
,
or
so
wealthy
,
as
to
owe
no
man
any
thing
,
they
are
proud
,
and
insult
over
their
Neighbors
:
when
yet
they
make
no
bones
of
any
sin
,
that
may
make
for
their
pleasure
,
profit
,
or
credit
.
Great
is
the
misery
of
that
man
whose
sins
are
treasured
up
against
the
day
of
vengeance
.
It
is
burdensome
to
live
in
debt
and
fear
of
Arrest
,
though
a
man
may
fly
or
hide
himself
from
the
Bailiff
,
or
if
he
be
taken
can
suffer
no
greater
sorrow
then
to
be
cast
into
prison
,
where
death
will
put
an
end
to
care
:
But
the
Arrest
of
conscience
,
which
cannot
be
avoided
,
is
much
more
terrible
,
and
torment
of
hell
,
out
of
which
there
is
no
redemption
,
is
most
intollerable
.
CHAP.
XV
.
Shewing
,
the
meaning
of
these
words
,
As
we
forgive
them
that
trespass
against
us
.
Who
our
Debtors
are
,
And
what
it
is
to
forgive
them
.
Several
objections
answered
,
many
necessary
conclusions
deducted
,
with
divers
reasons
to
perswade
us
to
forgive
the
injuries
that
we
receive
from
others
.
Question
:
WHat
is
the
meaning
of
these
words
,
As
we
forgive
them
that
trespass
against
us
?
Luc
.
11.4
.
A.
Luke
reads
it
,
For
we
forgive
them
that
trespass
against
us
.
But
these
words
do
not
plead
a
cause
,
upon
which
God
should
forgive
us
:
for
we
cannot
love
till
God
hath
given
us
grace
,
as
the
wall
cannot
reflect
heat
upon
a
stander
by
,
Mat
.
18.27
.
Col.
●
.
13
.
till
the
Sun
hath
shined
upon
it
.
Forgiveness
of
sins
is
of
the
meer
grace
and
mercy
of
God
:
our
forgiving
others
is
no
merit
or
price
,
why
God
should
remit
us
,
Eph.
4.32
.
Col.
3.13
.
because
we
have
forgiven
our
brother
.
Be
ye
kind
one
to
another
,
tender
hearted
,
forgiving
one
another
,
even
as
God
for
Christs
sake
hath
forgiven
you
.
To
forgive
wrongs
is
one
part
of
that
debt
of
duty
which
we
owe
to
God
:
But
the
paiment
of
one
part
of
what
we
ow
,
and
that
very
imperfectly
,
cannot
merit
remission
of
other
offences
committed
against
his
Majesty
.
Besides
,
our
love
to
our
neighbor
is
so
weak
and
defective
,
that
it
needs
pardon
,
and
cannot
be
the
cause
why
we
are
forgiven
.
Neither
do
these
words
make
comparison
,
in
this
wise
,
to
forgive
me
no
otherwise
,
but
as
thou
seest
me
ready
to
forgive
another
;
as
if
our
forgiveness
were
a
rule
,
sampler
,
or
master
picture
,
after
which
God
were
to
conform
his
forgiving
of
us
.
For
that
is
a
rule
which
we
imitate
,
but
God
doth
not
imitate
us
,
but
we
God
in
remitting
offences
:
therefore
we
are
not
a
rule
to
him
,
but
he
to
us
.
God
doth
remit
to
us
many
more
,
and
much
greater
offences
,
and
much
more
freely
,
then
we
are
wont
,
or
possibly
can
forgive
to
our
debtors
.
We
sin
more
against
God
then
man
can
against
us
:
our
sins
are
more
hainous
against
him
,
then
any
wrong
that
can
be
offered
unto
us
.
Mat
.
18.24
,
28
This
is
signified
by
that
parable
,
where
the
Lord
forgave
to
his
servant
a
thousand
talents
,
when
he
would
not
forgive
to
his
fellow-servant
an
hundred
pence
.
Nor
did
the
Lord
therefore
remit
,
because
the
servant
had
first
forgiven
his
debtor
,
as
provoked
by
his
example
:
but
first
the
Lord
forgave
,
afterwards
the
servant
would
not
forgive
.
Our
forgiveness
is
maimed
in
degree
,
though
it
may
be
intire
in
parts
:
Catech
.
Rom
.
par
.
4.
c
.
14.
q
.
14.
for
the
flesh
lusteth
against
the
Spirit
,
even
when
we
are
reconciled
to
our
neighbour
;
and
do
what
we
can
the
remembrance
of
great
injuries
will
stick
too
fast
in
the
breast
.
So
that
if
our
forgiveness
were
a
rule
of
Gods
forgiveness
,
and
his
pardon
should
not
be
more
perfect
then
ours
,
we
should
rather
desire
damnation
then
salvation
.
The
Lord
himself
doth
shew
the
inequality
.
Can
a
mother
forget
her
sucking
child
,
that
she
should
not
have
compassion
on
the
son
of
her
wombe
?
Yea
,
they
may
forget
,
Esa
.
49.15
.
yet
will
I
not
forget
thee
.
How
shall
I
give
thee
up
,
Ephraim
?
how
shall
I
deliver
thee
,
Israel
?
Hos
.
11.8
,
9.
How
shall
I
set
thee
as
Zeboim
?
Mine
heart
is
turned
within
me
,
my
repentings
are
kindled
together
.
I
will
not
execute
the
fierceness
of
mine
anger
,
I
will
not
return
to
destroy
Epharim
,
For
I
am
God
and
not
Man
.
I●
is
to
be
noted
that
this
particle
As
,
is
used
divers
wayes
.
First
as
a
note
of
likeness
,
not
of
truth
.
He
shall
come
As
a
thief
in
the
night
.
Secondly
,
Of
truth
but
not
of
likeness
.
1
Thess
.
5.2
.
Jo
.
1.18
.
Eph.
5.8
.
Luc
.
9.36
.
&
11.4
.
Heb
.
2.27
.
Rev.
1.15
.
Ph.
2.6
,
7.
Catech
.
Rom
.
par
.
4.
c
.
14.4.12
.
Maldon
.
in
Math
.
6.
Iansen
.
bor
.
Evang
.
c
.
43.
We
beheld
his
glory
,
the
glory
As
of
the
onely
begotten
Son
of
God
Thirdly
,
of
quality
,
but
not
equality
.
Be
merciful
As
your
heavenly
Father
is
merciful
.
Fourthly
,
Of
likeness
and
truth
.
And
it
is
an
Hebraisme
,
to
call
that
oftentimes
like
,
which
is
the
same
thing
with
that
whereunto
it
is
compared
:
and
is
more
effectual
to
avow
the
truth
of
a
thing
,
then
if
it
had
been
uttered
without
the
note
of
likeness
.
But
in
this
place
the
particle
As
is
not
a
note
of
similitude
to
note
out
either
the
measure
or
manner
how
we
would
have
God
forgive
us
,
but
onely
denoteth
a
certainty
of
the
truth
of
our
own
forgiving
of
others
.
We
may
not
therefore
conceive
the
words
,
as
if
they
did
import
the
cause
of
our
forgiveness
,
or
any
similitude
of
the
measure
and
manner
of
forgiveness
,
but
onely
as
a
qualification
of
the
subject
capable
of
forgiveness
,
or
a
condition
,
sponsion
,
and
insinuation
.
If
we
forgive
others
,
God
is
faithful
to
forgive
us
;
but
if
we
forgive
not
our
brother
,
Mat
.
6.14
,
15.
no
more
will
our
heavenly
Father
forgive
us
our
trespasses
.
Brotherly
pardon
is
joyned
with
free
remission
:
he
that
will
not
forgive
,
shall
not
be
forgiven
.
And
when
we
pray
in
this
form
of
condition
and
sponsion
,
we
must
remember
that
we
break
our
promise
solemnely
given
in
this
petition
,
if
we
we
do
not
pardon
our
neighbour
.
But
our
forgiving
others
,
is
a
sign
we
are
such
to
whom
forgiveness
belongeth
,
and
a
helpe
strengthening
our
faith
to
believe
that
we
are
heard
in
that
request
.
This
act
of
ours
is
no
cause
(
as
was
said
,
but
a
condition
on
our
part
required
,
and
a
sign
testifying
that
mercy
belongeth
unto
us
,
and
that
we
are
indeed
received
into
favour
upon
our
request
.
For
when
we
find
that
a
spark
of
grace
maketh
us
ready
to
forgive
;
how
much
more
may
we
assure
our selves
,
that
God
will
out
of
his
endless
mercies
be
ready
to
forgive
us
?
And
as
he
who
seeth
a
print
of
this
or
that
Image
,
doth
know
that
the
seal
hath
been
set
there
and
applied
:
so
we
feeling
our selves
ready
to
forgive
,
do
come
to
know
this
more
surely
,
that
Gods
forgiveness
hath
been
applied
in
us
.
And
as
one
that
doth
see
that
done
which
is
greater
,
will
easily
believe
the
lesser
;
so
we
seeing
our selves
made
by
his
grace
,
though
sinful
ones
,
ready
to
forgive
,
may
much
more
be
perswaded
that
God
so
infinite
in
goodness
hath
pardon
for
us
,
that
we
may
fear
him
.
Again
,
as
they
who
have
the
condition
on
which
a
thing
is
to
be
done
,
may
boldly
expect
performance
of
that
which
dependeth
on
it
;
so
we
having
forgiveness
,
in
which
God
hath
promised
us
forgiveness
,
may
be
bold
to
assure
our selves
that
we
are
pardoned
.
Q.
Who
are
our
Debtors
?
A.
All
that
have
offended
us
,
and
hurt
us
in
deed
,
word
,
Ps.
15.3
.
Lev
.
19.13
.
Col.
3.13
.
Mat
.
18.35
.
1
Cor
.
6.8
.
or
manners
:
such
against
whom
we
have
any
complaint
:
for
they
are
called
our
Debtors
,
not
for
money
matters
,
but
in
regard
of
some
duty
.
Q
God
onely
can
forgive
sins
,
how
then
is
man
said
to
forgive
his
Debtors
?
A.
The
sin
against
God
we
cannot
,
but
the
injury
or
dammage
against
our
persons
we
may
forgive
;
as
if
the
Magistrate
take
a
Thief
wronging
us
,
we
may
forgive
him
his
injurious
minde
towards
us
,
but
cannot
absolve
him
from
the
offence
against
the
Law
.
Q.
What
is
it
to
forgive
our
Debtors
?
A.
It
is
freely
and
in
conscience
towards
God
of
our
own
accord
to
lay
down
anger
,
Lev
.
19.18
.
Prov.
19.11
.
Rom
.
12.19
.
Col
3.13
.
Longe
aliud
est
in
Deo
&
in
alijs
rectoribus
remittere
peccara
●
aliud
vero
in
privatis
ab
altero
l●sis
.
Illi
enim
oppositum
est
pun●re
;
huic
vero
paenam
postulare
,
aut
optare
,
aut
etiam
conqueri
.
Col
3.13
.
Mat
.
7.1
.
Deut
.
19
19
,
20.
Josh
.
7.24
,
25.
Rom
.
13.4
.
2
Tim
.
4
14.
Causa
paenae
est
ipsa
actus
vitiositas
,
causa
debiti
naturalis
,
quod
aliquid
mihi
absit
.
Restitutionis
modum
&
quantitatem
ipsa
rei
natura
determi●at
poena
,
determinari
non
potest
,
nisi
per
actum
liberum
voluntatis
.
Mat
.
10.16
.
&
7.6
.
Restitutionis
debitum
in
hoeredem
transit
,
paena
non
transit
.
hatred
,
and
desire
of
reveng
and
punishment
so
farre
as
justice
will
suffer
,
either
from
God
or
men
;
and
willingly
to
bury
the
remembrance
of
injuries
,
even
then
,
when
he
doth
not
desire
that
hath
offended
us
:
For
here
we
speak
of
the
duty
of
him
that
prayeth
to
the
Lord
,
what
he
ought
to
perform
.
Three
waies
a
man
is
said
to
forgive
his
Debtor
.
First
,
When
he
doth
not
conceive
anger
or
desire
of
revenge
for
an
injury
,
or
having
conceived
it
,
doth
lay
it
down
.
Secondly
,
When
he
passeth
by
the
wrong
,
and
remitteth
the
damage
being
such
as
may
be
born
without
satisfaction
.
Thirdly
,
When
being
bound
in
conscience
to
prosecute
the
matter
,
and
call
for
punishment
,
he
doth
it
without
spleen
or
malice
,
in
love
and
with
compassion
.
So
that
they
do
not
forgive
their
Debtors
,
who
either
keep
heatred
in
their
hearts
,
or
mule
about
revenge
,
or
cast
by
what
occasion
to
do
hurt
,
or
be
glad
at
any
evil
that
doth
befall
their
enemies
;
yea
,
they
who
think
much
to
be
reconciled
to
such
as
have
wronged
them
,
or
to
deserve
well
at
their
hands
by
all
kinds
of
duties
,
and
to
reconcile
themselves
unto
them
.
Q.
Paul
did
not
forgive
Alexander
the
Copper-smith
:
therefore
remission
is
not
necessary
.
A.
There
is
a
three-fold
remission
;
of
revenge
,
judgment
,
and
punishment
.
All
men
ought
to
remit
revenge
,
and
of
this
the
Petition
is
to
be
understood
.
Judgment
of
others
is
not
ever
to
be
remitted
:
for
God
forbidding
a
lie
,
willeth
not
that
we
judg
dissolute
fellows
to
be
honest
men
,
or
the
sluggard
to
be
painfull
:
but
he
would
have
us
to
discern
the
good
from
the
evil
.
And
as
it
belongeth
not
to
all
men
to
inflict
punishment
,
so
neither
is
it
in
their
power
to
remit
it
:
for
God
willeth
the
execution
of
his
justice
and
Law
.
The
application
is
easie
,
for
Paul
was
not
carried
against
Alexander
with
any
private
grudg
,
but
with
burning
zeal
for
the
glory
of
God
.
Q.
The
Scripture
alloweth
men
to
require
their
Debts
,
and
if
they
be
wronged
,
to
complain
to
the
Magistrate
,
and
if
there
be
no
remedy
,
to
go
to
Law
,
in
a
simple
desire
of
justice
:
and
for
that
cause
both
Magistracy
and
Judicial
Constitutions
,
were
set
up
in
the
Common
wealth
of
Israel
:
yea
,
in
lawfull
warre
we
may
kill
our
enemies
.
A.
This
Petition
is
to
be
understood
of
wrong
or
injury
that
might
stirre
up
desire
of
revenge
,
2
King
.
8.6
.
Deut
.
20.10
,
11
,
12.
2
Cor
.
6.5
,
6
,
7
not
properly
of
civil
debt
;
of
debt
of
duty
,
not
of
debt
of
money
;
yet
so
,
that
if
our
debtors
be
not
able
to
pay
,
we
are
bound
in
duty
to
forgive
them
,
or
at
least
to
have
a
conscionable
regard
of
their
inabillity
.
We
must
know
therefore
that
in
every
wrong
done
unto
us
,
two
things
concurre
:
First
,
Defect
of
love
in
him
that
wrongeth
us
,
or
an
injurious
mind
,
which
is
apt
to
beget
the
like
defect
in
us
,
scil
.
to
cause
us
to
cease
to
love
him
,
yea
,
to
spite
and
seek
revenge
.
The
second
thing
is
,
there
is
some
hurt
or
damage
groweth
either
to
our
Name
,
Life
,
or
Goods
,
which
worketh
in
us
that
are
wronged
desire
of
satisfaction
,
and
recompense
for
the
hurt
done
unto
us
.
The
first
of
these
,
sc
.
their
ill
will
to
us
,
must
alwaies
be
forgiven
;
so
that
all
ill
will
in
us
to
them
,
and
all
purpose
of
revenge
must
absolutely
and
utterly
be
laid
down
by
us
.
But
the
Scripture
alloweth
us
to
crave
our
debts
,
and
satisfaction
for
wrongs
sustained
.
Yet
because
requiring
of
debts
and
satisfactions
may
proceed
from
malice
and
reveng
,
difference
must
be
put
between
one
wrong
and
another
:
some
are
small
,
and
they
do
us
little
damage
,
and
the
consequence
of
them
cannot
be
to
any
great
harm
:
some
other
wrongs
are
great
,
which
do
much
hurt
our
names
,
goods
,
or
lives
,
and
the
consequence
of
them
is
great
.
Again
,
satisfactions
must
be
distinguished
;
some
are
to
be
made
to
the
Magistrate
,
others
unto
the
party
wronged
.
Now
all
those
smaller
wrongs
,
which
are
no
great
blemish
to
our
name
,
or
any
great
empairing
of
our
goods
or
quiet
,
must
be
remitted
,
even
in
respect
of
satisfaction
;
because
love
should
cover
all
such
offences
.
And
if
we
seek
satisfactions
in
these
cases
,
it
must
needs
proceed
from
want
of
love
,
and
from
some
degree
of
revenge
:
Except
the
Magistrate
and
Common
wealth
be
interessed
in
the
cause
,
and
do
require
us
to
prosecute
such
offenders
,
for
to
make
them
examples
to
like
offenders
:
but
then
it
must
be
done
in
love
and
mercy
to
their
persons
.
But
if
the
damage
be
greater
then
love
is
bound
to
pass
by
,
because
in
our
name
,
life
and
goods
,
we
are
much
wronged
,
or
the
consequent
of
not
seeking
satisfaction
,
would
be
much
to
our
damage
,
or
to
the
dishonour
of
God
and
religion
(
as
in
some
cases
it
falleth
out
where
the
matter
of
the
wrong
is
not
alwaies
great
)
in
such
cases
the
Scripture
alloweth
us
to
seek
satisfactions
:
but
with
these
and
the
like
cautions
.
First
,
We
must
not
seek
to
right
our selves
as
Judges
in
our
own
causes
,
but
must
referre
it
to
neighbourly
arbitrement
,
or
if
that
cannot
be
,
then
to
referre
it
to
the
Magistrate
who
is
appointed
in
such
cases
to
do
right
.
Secondly
,
Satisfactions
must
not
be
required
in
spleen
,
or
prosecuted
in
malice
,
or
by
indirect
courses
.
Q
He
is
a
base
fellow
that
hath
done
me
some
notorious
wrong
,
am
I
bound
to
forgive
him
?
A.
Luke
hath
the
words
thus
;
for
we
forgive
every
one
that
is
indebted
to
us
.
Luk
.
11.4
.
Because
we
are
by
nature
more
hard
to
some
,
more
easie
to
others
,
and
do
bear
wrongs
more
patiently
or
less
impatiently
from
superiours
then
from
equals
or
inferiours
:
therefore
he
takes
away
all
respect
in
brotherly
pardon
,
when
he
saith
,
We
remit
to
every
one
,
that
is
indebted
to
us
.
Q
Are
the
parties
offending
and
offended
both
bound
to
reconciliation
?
A.
For
the
person
that
hath
wronged
his
neighbour
,
the
rule
is
;
If
thou
bring
thy
gift
to
the
Altar
,
and
there
remember
that
thy
Brother
hath
ought
against
thee
;
Mat
.
5.23
.
leave
thy
gift
at
the
Altar
,
and
go
first
and
be
reconciled
to
thy
Brother
,
and
then
come
and
offer
thy
gift
.
For
he
that
prayeth
in
impenitency
must
not
hope
to
speed
.
For
him
that
is
wronged
,
the
rule
is
set
down
;
Luk
.
17.3
,
4.
If
thy
Brother
trespass
against
thee
,
rebuke
him
,
and
if
he
repent
,
forgive
him
.
Q
Am
I
not
bound
to
forgive
mine
enemy
unless
he
repent
?
A.
It
is
not
sufficient
to
forgive
our
adversary
,
when
he
intreateth
favour
,
as
God
doth
pardon
us
when
we
humble
our selves
and
pray
:
but
we
must
forgive
them
of
our
free
accord
,
though
they
never
desire
it
,
yea
,
though
they
persist
in
their
ungodly
practice
.
When
ye
stand
praying
,
forgive
,
Mar.
11.25
.
if
ye
have
ought
against
any
,
that
your
Father
also
who
is
in
Heaven
may
forgive
you
your
trespasses
.
The
place
alledged
before
,
is
to
be
understood
of
brotherly
communion
and
reprehension
,
not
of
private
hatred
and
revenge
.
Q.
May
they
use
this
Petition
who
from
their
heart
desire
to
forgive
their
enemies
,
but
cannot
obtain
that
perfect
oblivion
of
injuries
that
is
required
?
A.
They
may
;
for
in
the
faithfull
so
long
as
they
live
in
this
world
,
there
abideth
both
flesh
and
spirit
,
corruption
and
grace
,
whose
acts
and
motions
are
contrary
:
The
flesh
is
prone
to
revenge
,
the
spirit
inclineth
to
pardon
:
whence
followeth
a
perpetual
combate
and
contention
,
the
part
regenerate
resisting
the
desires
and
motions
of
the
part
unregenerate
,
and
the
part
unregenerate
making
head
against
the
part
regenerate
.
Again
,
asking
forgiveness
of
God
,
we
ask
whatsoever
is
necessary
to
the
obtaining
of
it
;
as
grace
to
forgive
our
enemies
,
according
to
the
Commandement
of
Christ
.
Q.
Is
nothing
required
of
us
to
the
obtaining
of
mercy
with
God
,
but
that
we
forgive
our
enemies
?
A.
There
was
a
sort
of
Hereticks
that
thought
they
might
live
as
they
lis●
,
and
yet
be
sure
of
pardon
,
so
they
did
forgive
their
Adversaries
.
But
the
Scripture
teacheth
plainly
,
that
if
we
would
obtain
mercy
,
we
must
humble
our selves
,
repent
of
sinne
and
turn
unfeignedly
unto
the
Lord
:
and
it
is
a
certain
truth
,
that
no
man
can
in
conscience
forgive
his
enemy
,
who
doth
purposely
live
in
any
known
sinne
.
Amongst
many
conditions
which
might
have
been
mentioned
,
our
Saviour
made
choice
of
this
:
because
nothing
is
more
fit
,
then
that
he
who
begs
mercy
,
should
shew
mercy
;
and
it
doth
fitly
serve
to
insinuate
with
God
by
Argument
taken
from
the
greater
;
We
that
have
much
of
the
old
Leaven
,
by
the
spark
of
thy
grace
in
us
,
are
ready
to
forgive
;
be
thou
much
more
.
Moreover
,
it
is
a
most
grave
common
faction
that
we
live
together
in
brotherly
kindness
;
and
seeing
offences
will
come
by
reason
of
mens
infirmity
,
we
should
be
the
more
circumspect
,
that
our
hearts
be
not
poysoned
with
rancor
and
malice
.
Q.
What
Conclusions
may
be
drawn
from
these
words
?
A.
1.
In
asking
forgiveness
of
sinne
,
it
is
meet
that
reasons
be
used
to
confirm
and
strengthen
faith
in
respect
of
audience
.
Thus
David
yeeldeth
reasons
why
God
should
have
mercy
on
him
:
first
from
his
tender
mercy
;
then
from
his
own
confession
of
his
sinnes
,
and
from
the
effects
which
would
follow
upon
Gods
shewing
mercy
to
him
.
Psal
.
51.1
,
3
,
7.
Apt
reasons
serve
much
to
embolden
a
sinner
to
come
before
God
:
and
this
he
hath
need
of
,
because
Satan
hath
many
devices
to
keep
him
from
asking
forgiveness
:
as
sometimes
to
hide
from
his
sight
the
ugliness
and
danger
of
sinnes
,
causing
him
to
forget
his
sinne
,
or
to
think
there
is
no
great
need
of
pardon
.
If
this
fetch
will
not
prevail
,
then
he
setteth
all
his
sinnes
before
him
,
and
stretcheth
them
upon
the
tenters
of
aggravation
,
making
them
seem
greater
then
they
are
,
pleading
Gods
wrath
and
justice
against
them
.
Now
against
Arguments
of
discouragements
and
fears
,
reasons
of
asking
forgiveness
are
very
usefull
.
Strong
reasons
are
the
props
of
faith
,
the
kindlers
of
desire
.
What
Oyl
is
to
the
flame
,
that
are
reasons
to
fervency
.
The
greater
hope
to
speed
,
the
more
heart
to
ask
.
Dulness
doth
often
seize
upon
us
when
we
are
to
seek
mercy
:
the
best
remedy
of
that
disease
is
to
furnish
the
heart
with
strong
Arguments
to
perswade
,
that
it
shall
be
unto
us
according
to
our
desire
.
2.
All
Gods
actions
to
us
imprint
their
stamp
in
us
:
His
Election
makes
us
choose
him
,
and
choose
the
houshould
of
faith
before
all
others
.
His
love
of
us
,
maketh
us
love
him
and
our
Brethren
:
his
forgiving
us
,
maketh
us
forgive
our
Brethren
.
When
Christ
is
received
by
faith
,
his
stamp
and
Image
is
engraven
upon
the
soul
.
He
that
hath
obtained
mercy
of
the
Lord
,
is
mercifull
to
others
.
The
word
may
be
called
the
Image
of
God
,
as
it
unfoldeth
his
Divine
Properties
,
incomprehensible
Wisdom
,
tender
Mercy
,
rich
Grace
,
Patience
,
Long-suffering
,
and
readiness
to
forgive
:
which
being
digested
by
faith
,
doth
transforme
us
into
the
nature
of
it
,
that
we
become
holy
and
pure
as
the
Word
is
pure
and
holy
.
3.
Conscionable
forgiveness
of
our
enemies
is
to
the
humble
and
penitent
sinner
,
an
undoubted
token
of
forgiveness
from
God
.
For
if
we
wretched
sinners
upon
earth
can
forgive
others
,
Mat
.
5.7
.
&
6.14
,
15.
how
much
more
will
the
gracious
God
of
Heaven
forgive
us
?
If
we
having
but
a
drop
of
mercy
can
forgive
others
,
much
more
will
God
,
who
is
a
Sea
full
of
grace
.
But
this
reason
doth
tie
God
to
forgive
us
no
otherwise
then
by
his
gracious
and
free
Promise
;
for
it
is
a
necessary
consequent
and
fruit
of
the
other
,
and
not
a
cause
,
considering
the
inequality
between
our
debt
unto
God
,
and
mens
debt
unto
us
,
both
in
number
and
weight
:
which
ariseth
from
the
great
inequality
between
God
and
man
.
For
if
to
strike
a
King
be
much
more
hainous
then
to
strike
a
poor
subject
;
What
is
it
to
strike
God
,
who
is
infinitely
greater
then
all
the
Kings
of
earth
?
Let
us
therefore
nourish
this
grace
,
and
put
away
implacableness
,
which
once
out
,
will
never
return
.
Why
should
a
man
be
so
cruel
to
his
own
soul
,
as
not
to
forgive
?
For
besides
,
the
torment
and
vexation
of
mind
that
accompanies
desire
of
revenge
;
he
that
will
not
forgive
wrongs
cannot
enjoy
the
sense
of
pardon
and
forgiveness
from
God
.
Let
us
forgive
so
as
never
to
remember
any
more
that
which
is
remitted
.
To
perswade
to
this
Christian
duty
,
let
us
reremember
,
(
1.
)
That
no
man
can
wrong
us
so
much
as
we
daily
trespass
against
God
:
therefore
if
we
forgive
the
greater
,
we
must
forgive
the
less
.
(
2.
)
No
man
can
wrong
us
so
much
as
our
Saviour
was
wronged
for
us
,
yet
he
forgave
his
persecutors
,
and
hath
left
us
his
example
,
that
we
should
follow
his
steps
.
(
3.
)
They
that
revenge
themselves
upon
their
neighbours
,
wrong
God
more
then
their
neighbour
could
wrong
them
:
for
they
usurpe
upon
his
Divine
Prerogat●ve
.
Vengeance
is
mine
,
saith
the
Lord
,
I
will
repay
.
(
4.
)
He
that
will
not
forgive
,
Rom
.
12.19
.
hurts
themself
more
then
he
that
doth
the
wrong
.
For
the
injury
offered
reacheth
but
to
the
name
,
body
or
goods
:
but
the
desire
of
revenge
woundeth
the
conscience
,
provoketh
God
to
wrath
,
shutteth
the
gate
of
his
mercy
agai●st
●s
,
and
bringeth
our
sins
into
remembrance
before
him
.
Let
unmercifull
and
revengfull
spirits
consider
what
is
said
in
the
Parable
of
him
that
would
not
forgive
his
fellow
servant
:
He
was
delivered
to
the
tormentors
.
Mat
.
18.34
.
(
5.
)
It
is
a
great
Argument
that
we
are
the
Sons
of
God
,
if
from
the
heart
we
forgive
injuries
,
and
love
our
enemies
.
For
in
this
that
we
love
them
that
hate
and
persecute
us
,
some
similitude
with
our
heavenly
Father
doth
shine
forth
,
who
hath
redeemed
us
being
enemies
with
the
death
of
his
Sonne
.
Love
your
enemies
,
Mat
.
5.44.45
.
bless
them
that
curse
you
,
&c.
that
ye
may
be
the
children
of
your
Father
which
is
in
Heaven
.
(
6.
)
Forgetfulness
of
injuries
doth
embolden
us
to
ask
pardon
of
God
with
confidence
and
good
assurance
.
The
best
way
to
obtain
mercy
with
God
,
is
to
shew
mercy
to
them
that
have
offended
against
our
estimation
,
goods
or
body
.
Grace
to
remit
an
injury
,
is
a
testimonial
sent
from
Heaven
to
certifie
the
heart
,
that
God
is
at
one
with
us
in
Jesus
Christ
.
4
He
cannot
in
faith
ask
forgiveness
of
his
sins
,
Mat
6.14
,
15.
Mar
,
11.25
.
Mat
.
18.35
.
who
doth
not
from
the
heart
forgive
his
enemies
.
For
mercy
must
be
asked
as
Christ
hath
directed
,
and
as
it
is
promised
in
the
Gospel
.
But
forgiveness
is
never
promised
to
him
that
will
not
forgive
.
God
hath
expresly
commanded
every
Christian
to
forgive
one
another
,
and
when
they
come
before
him
,
to
lift
up
pure
hands
without
wrath
and
doubting
.
What
is
more
absurd
,
then
for
a
man
to
ask
forgiveness
of
God
,
when
for
Gods
sake
he
will
not
forgive
?
What
is
this
,
but
to
preferr
his
credit
and
reputation
before
Gods
favour
?
What
is
more
equal
,
then
to
deny
his
request
,
who
will
not
do
for
another
,
what
he
requesteth
to
be
done
unto
him
?
He
that
will
not
blot
out
the
remembrance
of
an
injury
,
is
too
proud
to
speed
in
his
suit
when
he
intreateth
mercy
for
himself
.
The
Lord
bendeth
his
ear
to
the
cry
of
the
humble
sinner
,
that
abhorreth
himself
,
and
repenteth
in
dust
and
ashes
:
but
an
heart
meditating
revenge
is
lofty
,
sick
of
self-love
.
The
acts
of
faith
are
uniform
,
and
it
cannot
lift
up
the
soul
to
beg
pardon
,
nor
receive
the
promise
,
when
it
is
not
of
force
to
allay
the
bitterness
of
passion
.
When
the
malitious
make
this
Petition
,
What
do
they
but
desire
God
to
pour
a
curse
upon
them
?
Nor
is
their
sin
the
less
,
if
they
leave
out
this
condition
:
for
what
is
that
but
a
presumption
,
breach
of
Gods
direction
,
and
prophane
abuse
of
his
love
.
5.
He
cannot
but
forgive
others
,
which
is
perswaded
in
his
heart
by
faith
,
that
his
own
sinnes
are
forgiven
him
.
Necessarily
with
forgiveness
of
sinnes
is
joyned
true
charity
and
love
of
our
Neighbour
.
CHAP.
XVI
.
Of
the
Sixth
Petition
.
What
Temptation
is
,
with
the
several
Kinds
thereof
.
How
God
is
said
to
Tempt
his
servants
,
and
for
what
end
he
doth
it
.
How
man
Tempts
God
,
and
how
Satan
,
the
World
and
the
Flesh
Tempt
man
.
Question
:
WHat
is
the
Sixth
Petition
?
A.
And
lead
us
not
into
Temptation
.
Q.
Why
is
this
Petition
annexed
to
the
former
?
2
Cor
.
2.11
.
2
Cor
.
7.5
.
2
Cor
.
1.2.7
.
Eph.
6.11
,
12.
Luk
.
11.21
.
A.
1.
Forgiveness
of
sinnes
and
grievous
temptation
are
inseparable
companions
.
For
the
Sonnes
of
God
having
obtained
pardon
of
their
offences
,
when
they
set
themselves
to
walk
before
God
,
and
to
perform
all
duties
of
piety
and
love
,
as
the
Word
requireth
;
the
enemy
of
man-kind
doth
devise
all
arts
,
and
prepare
his
engines
to
cast
them
down
,
that
he
might
bring
them
again
into
slavery
and
bondage
.
2.
We
cannot
rightly
desire
God
to
forgive
us
our
sinnes
,
unless
we
crave
also
power
to
abstain
from
the
like
in
time
to
come
.
Joh
.
8.11
.
&
5.14
.
Mat
.
12.43
,
44
,
45.
Cant
5.3
.
Prov.
26.11
.
2
Pet
.
2.22
.
For
who
being
delivered
from
a
great
disease
,
will
return
to
it
again
,
and
will
not
rather
desire
a
diet
whereby
he
may
escape
it
?
Swine
indeed
after
they
are
washed
,
and
Dogs
after
their
Vomit
,
return
,
the
one
to
their
water
,
the
other
to
their
Vomit
:
but
those
that
are
truly
washed
with
the
blood
of
Christ
,
will
never
give
themselves
over
to
their
sinnes
again
.
3.
God
hath
ordained
Prayer
one
means
of
keeping
the
faithfull
from
revolt
;
and
they
ought
to
be
so
much
the
more
earnest
in
Prayer
[
their
enemies
being
many
,
mighty
,
malitious
,
subtile
and
powerfull
,
and
they
very
feeble
and
weak
of
themselves
]
as
they
are
more
subject
to
be
beaten
and
buffeted
with
tentations
,
Mat
.
4.3
.
Joh
.
8.44
.
2
Cor
.
11.14
.
Eph.
6.12
.
1
Pet
.
5.8
.
Rev.
12.3
.
Gen.
6.5
.
Job
15.16
.
Mat
.
15.19
.
Rom
.
7.14
,
18.
than
others
.
4.
The
condition
of
them
that
are
called
to
the
hope
of
life
,
will
be
worse
than
the
state
of
those
that
never
tasted
of
the
good
Word
of
God
,
if
they
give
themselves
to
evil
;
as
a
relapse
in
diseases
is
more
dangerous
then
the
first
sickness
was
.
Q.
What
is
Temptation
?
Deut
.
4.34
.
&
7.19
.
&
29.3
.
Psal
.
26.2
.
{αβγδ}
A.
Temptation
is
any
action
whereby
we
make
proof
or
experience
of
any
matter
.
The
Original
word
in
Hebrew
hath
the
signification
of
lifting
up
for
a
sign
,
or
essaying
some
high
thing
.
Q.
What
are
the
several
kinds
of
Temptations
that
we
read
of
?
A.
We
read
of
three
Temptations
:
First
,
Gods
tempting
man
,
which
is
called
temptation
of
probation
.
Secondly
,
Mans
tempting
God
.
Thirdly
,
The
Devils
,
the
Worlds
,
and
the
Fleshes
tempting
man
;
which
is
called
temptation
of
seduction
.
Q.
What
is
Gods
temptation
of
man
?
Gen.
22.1
.
Heb
.
11.17
.
Job
9.23
.
&
34.36
.
Deut
.
13.3
.
Job
23.10
.
Luk
.
18.22
.
A.
It
is
an
action
of
God
,
whereby
he
proveth
and
makes
experience
of
the
Faith
,
love
,
repentance
,
loyalty
and
obedience
of
his
servants
.
Q.
How
is
God
said
to
try
or
prove
his
Servants
?
A.
1.
By
sending
afflictions
and
deferring
to
help
them
.
For
thou
,
O
God
,
hast
proved
us
:
thou
hast
tried
us
,
as
silver
is
tried
.
Psal
.
66.10.11
Psal
.
●05
.
19
.
Exo
.
15.25
,
26.
&
16.4
.
Rev.
2.10
.
1
Pet
.
4
12.
1
Cor
.
10.13
.
Exo
.
1.8
,
9.
Psal
.
10●
.
25
.
Untill
the
time
that
his
Word
came
,
the
Word
of
the
Lord
tried
him
.
And
this
kind
of
temptation
by
outward
judgments
is
most
grievous
,
when
the
Lord
layeth
his
own
hand
so
grievously
upon
his
servants
,
that
they
think
themselves
to
be
quite
forsaken
.
2.
By
offering
occasions
and
objects
to
try
whether
they
will
sinne
or
no
.
A
man
suspecting
his
servant
which
in
word
promiseth
fidelity
,
layes
a
Purse
of
Money
in
his
way
,
to
try
if
he
will
steal
it
:
which
if
he
steal
,
he
hath
found
by
watching
,
that
he
is
a
secret
thief
,
and
so
laid
him
open
for
stealing
any
more
.
Now
this
trying
of
him
is
no
sinne
,
though
he
sinne
in
stealing
.
In
the
same
manner
God
tempteth
his
servants
to
try
their
stedfastness
and
constancy
.
Deut
.
13.3
.
Thou
shalt
not
hearken
unto
to
the
words
of
the
Prophet
or
Dreamer
of
Dreames
:
for
the
Lord
thy
God
proveth
you
,
to
know
whether
ye
love
the
Lord
your
God
with
all
your
heart
.
3.
God
tempteth
his
servants
by
leaving
them
to
themselves
,
and
withdrawing
his
graces
from
them
.
We
read
of
Hezekiah
,
that
God
left
him
to
try
him
,
that
he
might
know
all
that
was
in
his
heart
.
2
Chro
.
32.31
.
4.
He
tryeth
them
by
some
strange
and
extraordinary
Commandement
,
wherein
some
high
and
great
experiment
of
their
love
and
obedience
is
required
.
As
Christ
biddeth
the
young
man
,
Go
,
and
sell
all
that
thou
hast
,
and
giv●
to
the
poor
.
Mat
.
19.16
.
And
under
this
kind
is
comprehended
the
temptation
of
Abraham
,
Gen.
22.1
,
2.
when
he
was
commanded
to
offer
his
Sonne
Isaac
in
Sacrifice
.
5.
I
do
not
find
that
phrase
in
Scripture
,
that
God
is
said
to
try
his
Children
by
prosperity
,
but
we
find
it
to
be
a
slippery
state
,
in
which
the
godly
have
taken
the
foyl
.
Give
me
not
riches
,
lest
I
be
full
,
and
deny
thee
,
and
say
,
Deut
.
8.16
.
Prov.
30.9
.
Who
is
the
Lord
?
Q.
For
what
ends
doth
the
Lord
tempt
his
people
?
A.
1.
To
manifest
the
graces
he
hath
bestowed
upon
them
;
and
thus
he
tempted
Abraham
.
Gen.
22.1
.
Jam
.
1.3
.
1
Pet
.
1.6
,
7.
My
Brethren
(
saith
James
)
count
it
all
joy
when
ye
fall
into
divers
temptations
.
Ye
are
in
heaviness
(
saith
Peter
)
through
manifold
temptations
,
that
the
tryal
of
your
faith
,
being
much
more
precious
then
gold
that
perisheth
,
might
be
found
unto
praise
.
There
must
(
saith
Paul
)
be
Heresies
among
you
,
1
Cor
.
11.19
.
Psal
.
44.14
,
15
,
17.
Deut
.
8.3
.
2
Chro
.
32.31
.
that
they
which
are
approved
may
be
made
manifest
among
you
.
2.
To
make
man
see
his
weakness
,
and
how
unable
he
is
to
stand
without
grace
from
above
,
or
to
manifest
hidden
and
secret
corruptions
,
partly
to
a
mans
own
self
,
and
partly
to
the
world
.
There
is
much
sinne
that
lurketh
privily
in
the
heart
of
good
men
,
which
never
comes
to
knowledg
,
till
temptation
manifest
it
unto
them
.
Q.
God
knoweth
what
is
in
man
,
and
what
he
will
do
,
long
before
,
Joh
.
2.25
.
Psal
.
139.1
,
2.
and
needeth
not
to
make
tryal
of
any
man
.
A.
God
makes
tryal
of
his
servants
,
not
for
himself
,
but
for
our
sakes
;
not
that
he
might
learn
any
thing
,
for
all
things
are
manifest
in
his
sight
,
but
that
he
might
shew
to
others
what
is
most
evident
to
him
.
To
others
I
say
,
both
they
themselves
that
are
tryed
,
whom
it
specially
concernes
,
that
they
prove
and
know
themselves
;
and
others
,
Psal
.
26.1
,
2.
&
139.23
,
24.
who
seeing
the
faith
and
obedience
of
the
Saints
,
might
learn
to
imitate
them
;
or
their
weakness
and
levity
,
might
learn
to
deny
themselves
and
walk
in
humility
.
Q.
God
tempteth
no
man
.
A.
1.
Temptation
often
signifieth
a
soliciting
and
provoking
to
evil
,
Jam
.
1.14
.
Mat
.
4
1.
Jam
.
1.14
.
which
is
the
action
of
Satan
,
the
world
,
or
our
own
corruption
:
and
thus
God
tempteth
no
man
,
that
is
,
he
doth
not
stirre
up
or
move
any
mans
heart
to
sin
.
2.
There
is
a
good
temptation
,
which
is
the
tryal
of
the
heart
;
and
an
evil
,
which
is
the
wicked
suggestion
of
Satan
,
the
world
,
or
the
flesh
,
and
solicitation
to
sin
.
The
good
temptation
is
the
work
of
God
,
not
the
evil
.
Q.
How
are
these
Temptations
Good
and
Evil
differenced
one
from
another
?
A.
1.
In
the
efficient
cause
.
The
good
is
alwaies
of
God
:
the
evil
of
Satan
,
1
Thes
.
30.5
.
Ma●
.
4
3.
Joh
6.5
.
2
Cor
.
12.7
.
and
our
own
concupisence
.
Therefore
Satan
is
called
the
Tempter
,
that
is
,
the
Author
of
evil
temptation
.
2.
In
the
matter
or
objects
;
For
God
tryeth
us
by
Commandements
that
are
grievous
to
the
flesh
,
by
abundance
of
outward
blessings
,
by
outward
afflictions
;
by
deferring
to
help
,
by
false
Prophets
,
1
King
.
22.22
.
by
Satan
himself
,
whom
he
suffers
to
buffet
us
.
But
external
good
things
,
or
evil
,
are
only
accedential
occasions
of
evil
tentations
;
Internal
evils
,
as
concupisence
,
is
the
proper
cause
of
it
.
3.
In
the
form
.
Good
temptation
is
the
tryal
and
discovery
of
some
grace
or
corruption
lying
hid
in
man
;
of
strength
or
weakness
,
piety
or
impiety
,
faith
or
infidelity
,
patience
or
impatience
,
sincerity
or
hypocrisie
,
constancy
or
levity
:
which
tryal
is
a
thing
good
in
its
kind
,
and
in
some
sort
to
be
desired
.
But
evil
Temptation
is
the
inticement
or
allurement
of
the
heart
to
evil
thoughts
,
counsels
,
acts
and
works
;
which
is
a
thing
it self
evil
,
and
hurtfull
.
4.
In
effect
;
For
in
good
the
Lord
doth
ever
obtain
what
he
doth
intend
.
For
alwaies
by
the
tryal
of
probation
,
either
the
faith
and
constancy
,
or
the
infidelity
and
weakness
of
men
is
brought
to
light
.
In
the
evil
,
Satan
doth
not
ever
effect
what
he
intendeth
,
but
when
we
give
way
to
the
temptation
,
and
do
not
manfuly
resist
unto
the
end
,
nor
earnestly
crave
aid
or
defence
of
God
.
5.
In
the
the
end
;
For
God
tempteth
to
a
good
end
,
either
that
the
glory
of
his
grace
might
be
more
illustrious
by
our
faith
,
patience
,
obedience
,
constancy
,
and
that
others
by
our
example
might
be
provoked
to
holiness
;
or
that
the
pride
of
our
flesh
might
be
humbled
,
fierceness
tamed
,
security
shaken
off
,
hypocrisie
detected
,
faith
and
repentance
increased
in
us
.
But
Satan
,
the
world
,
and
the
flesh
,
tempt
to
an
evil
end
;
For
they
tempt
the
godly
to
turn
them
from
the
study
of
godliness
,
or
to
make
them
slothfull
,
or
proud
and
insolent
of
that
they
have
,
and
so
plunge
them
into
destruction
.
They
tempt
the
wicked
,
lest
they
should
repent
of
their
sinnes
,
and
turn
unto
God
.
6.
In
the
manner
:
for
Satan
tempteth
a
man
to
sinne
against
the
will
of
God
;
God
tempteth
a
man
to
do
some
thing
against
his
reason
or
affections
.
Q.
For
what
Reasons
is
God
pleased
to
try
his
Servants
?
A.
To
whom
God
vouchsafeth
a
greater
measure
of
grace
,
to
them
he
appointed
singular
tryals
,
and
temptations
above
other
men
;
First
,
Because
Gods
graces
do
better
appear
in
temptations
then
out
of
them
,
as
gold
is
best
tried
in
the
fire
,
and
thereby
proved
most
pure
and
perfect
.
Secondly
,
Temptations
serve
to
abase
the
servant
of
God
,
and
to
bring
him
down
in
his
own
conceit
,
that
he
be
not
proud
of
those
things
that
are
in
him
,
or
puffed
up
with
conceit
that
there
is
more
in
him
,
then
indeed
there
is
.
This
we
see
in
Pauls
example
;
He
was
buffeted
of
Satan
,
lest
he
should
be
exalted
with
abundance
of
Revelations
.
A
type
hereof
we
find
in
worldly
affairs
;
The
best
Ship
that
floateth
on
the
Sea
,
when
it
carrieth
in
its
most
precious
Jewels
,
is
ballaced
with
gravell
or
sand
,
to
make
it
sinke
into
the
water
,
and
so
sail
more
surely
,
lest
floating
too
high
,
it
should
be
unstable
:
even
so
dealeth
the
Lord
with
his
servants
;
when
he
hath
given
them
a
good
measure
of
his
graces
,
then
doth
he
lay
temptations
upon
them
,
lest
they
should
be
puffed
up
in
themselves
.
Luk
.
11.16
.
Exo
.
17.2
.
Psal
.
95
9.
Psal
.
78
,
19
,
20
Mat
.
4
7.
Deut
.
6.16
.
Psal
.
91.11
.
Q.
How
doth
man
tempt
God
?
A.
When
leaving
his
ordinary
way
of
waiting
on
God
in
meanes
,
he
will
put
him
to
it
,
to
shew
his
power
,
mercy
,
&c.
before
his
time
.
Thus
God
is
tempted
many
waies
;
First
,
By
contemning
the
means
which
we
have
,
and
requiring
extraordinary
.
Secondly
,
When
means
are
wanting
by
prescribing
God
time
and
manner
how
to
work
for
our
preservation
.
Thirdly
,
Num
.
14.22
.
Mal
.
3.15
.
1
Co●
.
10.9
.
Num
.
21.6
.
By
provoking
God
with
our
sins
,
and
trying
whether
he
be
true
and
able
to
punish
them
that
transgress
.
Fourthly
,
Israel
did
oft
tempt
the
Lord
by
murmuring
and
dispising
his
present
mercies
vouchsafed
unto
them
.
Fifthly
,
He
tempteth
God
,
that
casteth
himself
rashly
into
dangers
,
presuming
of
the
absolute
power
of
God
,
when
he
is
not
called
thereunto
.
Sixthly
,
Concerning
things
indifferent
wh●ch
do
not
edifie
,
but
are
rather
joyned
with
scandall
,
danger
of
offence
and
impiety
;
1
Cor
.
10.22
.
Act.
15.10
.
Paul
saith
,
Do
we
provoke
the
Lord
?
Seventhly
,
Peter
saith
,
they
did
tempt
God
,
who
imposed
the
yoke
of
the
Law
upon
the
Disciples
,
though
they
did
it
with
great
zeal
,
and
peradventure
with
no
evil
intention
;
Because
they
kn●w
whether
the
Law
of
Moses
,
which
was
given
to
the
Jews
,
might
not
be
imposed
upon
the
Gentiles
.
Q.
What
are
the
Temptations
of
Satan
,
the
world
,
and
the
flesh
?
A.
They
are
perswasions
,
inticements
,
or
allurements
,
Mat
.
26.41
.
Luk
.
22
40
,
46.
1
Cor
.
7.5
.
1
Thes
.
3.5
.
2
Sam
.
24.1
.
1
Chro
.
21.1
.
Act.
5.3
.
Jam
.
1
14.
1
Chro
.
21.1
.
Joh
.
13.2
.
2
Sam
.
11.2
,
3
Mat
.
4.3
,
4
,
8.
Jer
.
44.17
.
Gen.
3.6
.
&
39.7
.
Job
29.
Mat
.
16.22
.
1
Reg
.
33.8
.
Act.
21.12
.
Deut
.
13.2
.
Jam
.
1.14
.
Obad
.
vers
.
3.
1
Pet
.
2.11
.
Job
31.1
.
Mat
.
4.3
,
8.
Josh
.
7.21
.
Prov.
23.31
.
1
Joh
.
2.16
.
Numb
.
24.11
.
Prov.
7.16
.
2
Tim
.
4.10
.
whereby
they
labour
to
draw
us
into
sin
,
or
withdraw
us
from
God
to
our
temporal
and
eternal
destruction
Satan
,
the
world
,
and
the
flesh
tempt
by
inticing
alwaies
unto
sin
.
Satan
by
inward
suggestions
,
and
outward
objects
;
the
wicked
of
the
world
by
bad
examples
,
or
wicked
perswasions
,
alluring
or
terrifying
.
The
flesh
tempteth
when
we
are
inticed
of
our
own
concupiscence
.
The
things
of
this
world
,
though
good
of
themselves
,
do
much
hurt
unto
us
by
accident
;
as
Wine
,
though
good
of
it self
,
doth
much
hurt
unto
persons
intemperate
.
Look
as
a
sick
man
is
much
endangered
,
by
the
presence
of
things
which
provoke
his
appetite
,
but
feed
his
sickness
:
So
the
presence
of
those
things
which
disdiet
the
soul
,
and
provoke
lusts
,
are
very
dangerous
,
the
occasions
of
many
temptations
.
These
are
the
enemies
that
do
assault
us
,
but
the
most
pernicious
is
the
flesh
;
for
without
it
neither
the
world
,
nor
the
Devil
can
have
any
power
over
us
.
In
vain
should
one
knock
at
the
door
where
there
is
none
within
to
look
out
and
answer
:
In
vain
should
the
Devil
by
his
perswasions
knock
at
our
hearts
,
did
there
not
dwell
in
them
these
lusts
which
will
look
out
to
him
too
readily
.
Satan
prevailed
indeed
with
our
first
Parents
,
but
the
reason
was
,
their
willing
and
ready
listening
to
his
allurment
,
which
they
might
have
withstood
but
would
not
.
Again
,
though
the
Devil
be
a
furtherer
of
all
provocations
to
lust
,
(
as
unclean
persons
do
help
complexion
with
the
painting
box
)
doth
make
them
seem
to
us
good
in
farre
greater
degree
then
they
are
,
yet
they
would
not
be
able
to
tempt
us
effectually
,
had
we
not
this
lust
in
us
.
Look
as
a
man
while
he
is
now
in
a
hot
fit
of
his
Ague
,
while
this
heat
doth
possess
him
,
O
he
thinketh
drink
the
only
thing
,
and
counteth
them
happy
that
may
drink
enough
;
but
when
this
distemper
is
over
,
though
the
pot
were
by
him
,
careth
not
to
taste
it
;
So
these
earthly
things
,
when
concupiscence
is
up
,
Oh
alass
(
such
false
glasses
these
are
)
that
our
judgment
and
estimation
do
think
them
so
good
that
we
may
not
forbear
them
,
when
the
same
things
at
another
time
(
when
lust
is
somewhat
subdued
)
do
little
or
nothing
stirre
our
desires
;
that
he
would
think
his
phantasie
and
senses
were
by
some
jugling
delusion
corrupted
.
CHAP.
XVII
.
Descovering
,
what
the
Temptations
are
that
we
pray
against
in
this
Petition
:
what
it
is
to
Lead
into
Temptation
,
and
how
God
may
be
said
to
do
it
.
Question
:
WHat
are
the
Temptations
that
we
pray
against
?
A.
Whatsoever
things
,
by
the
corruption
of
nature
,
are
unto
us
occasions
of
sin
,
be
they
in
themselves
not
hurtful
.
But
more
fully
to
answer
this
question
sundry
things
are
to
be
noted
.
1.
Things
not
good
in
themselves
may
be
profitable
by
accident
;
as
crosses
and
afflictions
which
of
themselves
destroy
nature
,
through
the
mercy
of
God
are
means
to
purge
sin
.
Now
the
good
that
commeth
by
the
cross
we
pray
not
against
,
but
against
the
cross
and
affliction
which
of
themselves
are
evil
.
2.
God
willeth
some
things
simply
,
others
as
they
are
exercises
of
faith
and
prayer
,
tryals
,
and
testimonies
of
our
constancy
.
Now
what
God
willeth
simply
,
we
are
to
will
:
but
we
are
not
to
will
evils
as
evils
,
onely
it
is
required
that
we
patiently
bear
evils
as
they
are
good
.
That
we
ought
not
simply
to
will
temptations
,
appears
hence
;
because
to
bear
them
is
an
act
of
patience
,
Tentatio
non
appetenda
,
sed
fortiter
&
cum
gaudio
toleranda
Bell
.
to
.
4
De
bon
.
oper
.
in
part
.
l.
1.
c
.
●
.
Aug.
conf
.
l.
10.
c
.
28.
which
it
should
not
be
,
but
rather
of
duty
,
if
we
ought
to
will
them
simply
,
and
not
to
pray
against
them
.
3.
We
pray
to
be
delivered
from
temptation
,
not
that
we
shall
obtain
perfect
freedom
in
this
life
;
but
because
we
are
delivered
from
many
,
in
which
we
should
perish
,
if
we
did
not
ask
deliverance
,
and
that
those
evils
into
which
we
fall
might
be
profitable
.
God
will
give
these
two
very
great
blessings
to
them
that
ask
deliverance
in
general
:
but
this
benefit
is
imperfect
for
the
relickes
of
sin
that
remain
in
us
.
4.
The
principal
sleights
that
Satan
useth
to
vanquish
the
strong
and
valiant
are
these
.
1.
When
the
affliction
doth
continue
long
,
and
deliverance
is
differed
.
2.
When
it
seems
to
be
an
enormous
,
singular
,
extraordinary
,
unusual
affliction
.
3.
When
under
pretence
of
some
great
good
he
doth
tempt
to
undertake
something
,
which
is
joyned
with
peril
,
or
above
our
strength
and
calling
.
4.
When
he
doth
cloak
vices
under
pretext
of
vertues
;
as
covetuousness
under
the
shew
of
providence
.
5.
He
doth
abuse
peace
,
prosperity
and
quietness
,
to
cast
us
into
a
deep
slumber
and
security
.
Q.
What
are
the
degrees
of
Temptation
?
A.
It
hath
these
degrees
,
Suggestion
,
Delight
,
Consent
,
Practice
,
and
Perseverance
in
evil
.
Jam
.
1.13
,
14.
Q
What
is
it
to
lead
into
Temptation
?
Gen.
26.10
.
&
27.12
.
Ex.
32.21
.
1
Reg
.
21.21
,
29
Ps.
66.11
.
&
43.3
.
&
78.54
,
71.
Luk
.
5.18
,
19.
1
Tim
.
6.7
.
1
Tim
.
2.26
.
2
Cor
.
2.11
.
Eph.
4.27
.
1
Tim
.
3.6
,
7.
Drus
.
praet
.
l.
1.
c
.
6.
Bell
.
to
.
4.
de
bon
.
oper
.
in
part
l.
1.
cap
.
6.
in
petit
.
6.
A.
The
Hebrew
word
that
answers
to
that
which
is
translated
Lead
,
signifies
to
bring
upon
,
or
cause
to
come
upon
,
and
is
rendred
of
the
Seventy
,
by
words
equivalent
unto
this
.
In
the
New
Testament
it
signifies
to
bring
,
or
to
bring
into
:
and
thus
according
to
the
use
of
the
word
.
To
lead
into
temptation
,
is
to
bring
into
the
hand
and
power
of
temptation
,
that
we
faint
under
it
,
or
be
foiled
by
it
.
Thus
the
Hebrews
say
,
to
be
brought
into
the
hands
of
joy
,
fear
,
sickness
,
sin
,
sleep
;
for
to
rejoyce
,
sin
,
&c.
To
tempt
unto
sin
,
is
to
intice
or
incline
the
will
of
man
unto
wickedness
.
To
lead
into
temptation
,
is
to
bring
things
so
to
pass
,
that
a
man
is
exposed
unto
tempters
,
whether
they
be
evil
men
,
or
Satan
,
or
a
mans
own
evil
lusts
,
who
are
the
immediate
actors
in
temptations
unto
sin
.
In
this
act
of
leading
into
temptation
,
allusion
may
be
made
unto
the
acts
of
a
General
of
an
Army
,
who
may
according
to
his
discretion
lead
which
band
he
pleaseth
,
and
set
them
in
the
forlorn
hope
,
the
place
of
greatest
danger
;
and
may
reserve
which
band
he
pleaseth
in
the
corps
du
guard
,
the
greatest
safety
.
It
may
likewise
be
resembled
by
an
act
of
the
Moderator
of
the
games
of
combates
,
where
none
might
enter
the
lists
and
play
their
prize
,
but
according
to
the
permission
and
appointment
of
the
overseer
and
moderator
of
those
exercises
.
Nor
is
it
barely
to
be
beaten
with
temptation
,
or
exposed
to
temptations
,
but
to
be
cast
upon
it
in
such
sort
that
it
doth
get
the
upper
hand
over
us
,
and
we
be
overcome
of
it
,
either
by
consenting
,
or
giving
place
.
The
sense
of
this
phrase
may
be
understood
by
comparison
of
other
places
.
Of
the
incursion
or
immission
of
tentations
the
Scripture
saith
,
1
Cor
.
10.13
.
Jam
.
1.2
.
Luk
.
22.40
.
1
Tim
.
6.9
.
No
temptation
hath
overtaken
you
.
My
brethren
,
count
it
all
joy
when
ye
fall
into
divers
temptations
.
Pray
that
ye
enter
not
into
tentation
.
And
Paul
saith
,
They
that
will
be
rich
,
fall
into
tentation
and
a
snare
.
Q.
Were
it
not
better
to
repeat
this
Petition
thus
,
Suffer
us
not
to
be
lead
?
A.
In
no
sort
:
for
this
were
to
lay
the
Lords
words
in
water
,
change
his
tongue
,
and
set
him
to
school
to
learn
to
speak
,
who
teacheth
all
men
to
speak
,
Rhem
.
annot
.
in
Mat
.
6.
especially
,
when
as
Luke
,
which
otherwise
in
divers
words
varieth
from
Matthew
,
here
keepeth
the
same
phrase
with
him
:
where
if
any
thing
had
been
hardly
spoken
of
one
,
the
other
would
in
all
likelihood
have
mollified
it
.
And
if
this
manner
of
speech
had
been
but
once
or
twice
in
the
Scripture
,
it
had
been
a
great
malepartness
to
have
delayed
it
,
that
the
strength
of
the
words
should
perish
by
a
waterish
interpretation
.
But
now
that
the
Scripture
useth
this
phrase
in
divers
places
,
and
that
in
stronger
sense
than
here
:
it
is
too
shameless
an
impudency
to
go
against
the
stream
of
so
plain
,
so
often
,
and
so
vehement
speeches
.
For
it
is
said
,
Rom
.
1.24
.
Ex.
9.16
.
1
Sam
.
2.25
.
2
Thess
.
2.11
.
Ex.
14.4
.
Jo
.
12.40
.
2
Chro
.
10.15
.
2
Sam
.
16.10
.
Gen.
45.8
.
&
50.20
.
Ezek
.
14.9
.
1
Reg
.
22.20
,
21
,
22.
Act.
2.23
.
&
3.18
.
&
4.28
.
God
gives
up
to
a
reprobate
sense
;
that
he
hardeneth
the
heart
,
that
it
was
of
the
Lord
that
Elies
sons
did
not
obey
the
good
counsel
of
their
Father
;
That
Rehoboam
did
not
hearken
to
the
reasonable
request
of
the
Israelites
:
That
he
sent
Joseph
into
Egypt
,
whom
his
brethren
had
enviously
sold
,
and
rather
he
sent
him
than
they
:
That
he
took
away
from
Job
,
that
which
the
Divel
,
the
Chaldees
and
the
Sabees
did
.
That
sitting
in
the
throne
of
his
high
judgement
,
he
sendeth
the
divel
to
be
a
lying
spirit
in
the
mouth
of
the
false
Prophets
;
that
he
commandeth
him
to
go
and
perswade
the
wicked
.
God
indeed
suffereth
men
to
be
tempted
,
but
this
is
not
an
idle
permission
,
as
some
imagine
,
but
joyned
with
a
work
of
God
:
as
in
crucifying
Christ
,
it
is
said
,
they
did
nothing
but
that
which
the
hand
of
God
hath
determined
before
.
For
if
God
did
onely
permit
sin
and
no
way
work
in
it
,
he
should
not
govern
in
the
most
actions
of
men
,
seeing
the
greatest
part
of
the
world
are
wicked
,
all
whose
actions
are
(
as
themselves
are
)
wicked
.
But
let
it
here
be
observed
,
that
sin
hath
reference
unto
God
as
it
is
an
object
or
subject
wherein
or
whereupon
he
worketh
,
disposing
it
to
his
own
holy
ends
:
but
it
never
hath
reference
unto
God
,
as
the
effect
hath
to
the
efficient
cause
,
to
be
wrought
by
him
.
Q.
How
is
God
said
to
lead
into
Temptation
?
A.
God
cannot
possibly
sin
,
nor
be
the
author
of
sin
in
and
with
his
creature
,
as
he
is
of
every
good
word
and
work
:
for
he
doth
neither
inform
the
manner
of
it
by
his
commandment
,
nor
work
it
in
him
by
his
Spirit
.
God
cannot
so
far
will
sin
,
as
to
approve
it
for
good
in
it self
:
he
cannot
be
the
Author
of
it
in
the
creature
,
nor
yet
the
creature
work
while
it
keepeth
communion
with
him
.
God
inticeth
no
man
to
sin
;
but
without
stain
or
blemish
to
his
wisdom
,
holiness
and
justice
,
he
leadeth
whom
he
will
into
temptation
.
In
which
we
may
consider
these
acts
:
2
Chro
.
12.7
.
1
King
.
22.22
.
2
Cor
.
12.7
.
2
Sam
.
24.1
.
Is.
19.14
.
&
63.17
.
Rom
.
1.26
,
28.
1.
By
his
power
and
providence
he
upholdeth
the
tempters
and
tempted
,
preserving
their
life
and
strength
for
action
,
which
he
might
take
away
at
pleasure
.
2.
He
doth
sometimes
propose
some
object
,
whereby
occasion
of
sin
may
be
taken
;
as
Bathshebas
washing
her self
was
ministred
unto
Davids
sight
.
3.
He
doth
let
loose
Satan
,
and
doth
not
hinder
the
tempter
from
tempting
.
Thus
he
gave
Satan
leave
to
set
upon
our
first
parents
in
Paradise
.
4.
He
doth
leave
man
unto
himself
in
the
temptation
,
and
not
support
him
with
that
grace
without
which
he
seeth
that
man
would
not
stand
.
God
furnished
forth
our
first
parents
that
they
might
stand
if
they
would
,
but
he
gave
them
not
to
will
;
and
so
being
suffered
to
themselves
,
they
sell
by
accident
of
their
own
liberty
and
vertibility
.
5.
He
doth
withhold
from
sinners
his
grace
,
without
which
he
knoweth
that
they
cannot
stand
:
and
thus
it
is
just
with
God
to
forsake
them
that
have
forsaken
him
,
2
Chro
.
24.20
.
2
Chro
.
32.31
.
and
made
forfeiture
of
his
grace
.
6.
He
doth
withdraw
those
gifts
of
minde
which
once
he
gave
;
which
he
hath
just
cause
to
do
,
if
he
please
:
for
what
man
doth
not
by
his
sin
deserve
that
punishment
?
If
a
man
abuse
his
hand
,
why
may
not
God
wither
it
as
he
did
Jeroboams
?
We
hold
this
to
be
good
,
justice
,
and
is
it
not
as
good
justice
,
that
those
that
have
abused
their
powers
of
imagination
of
understanding
,
and
of
discerning
things
that
differ
,
should
be
punished
by
being
deprived
of
the
right
use
of
them
?
7.
God
doth
smite
the
sinner
with
blindness
in
understanding
,
hardness
of
heart
,
the
spirit
of
slumber
and
giddiness
,
which
doth
directly
bring
the
sinner
to
commit
sin
:
for
as
death
bodily
is
good
in
the
nature
of
it
,
though
not
good
to
a
living
person
:
so
is
this
blindness
,
pravity
,
hardness
of
heart
,
good
as
expressors
of
divine
displeasure
,
though
not
good
to
man
,
who
should
be
conformable
to
the
Law
,
and
free
from
them
;
good
as
inflicted
,
not
as
contracted
and
received
.
8.
God
doth
suspend
all
actions
which
in
any
degree
tend
to
hinder
sin
,
and
not
onely
presents
things
which
may
take
occasion
to
pervert
,
but
also
seemingly
provoke
by
occasions
of
sinning
.
Thus
by
his
judgements
he
provoked
Pharaoh
,
whose
heart
was
hardened
:
and
Shimei
upon
the
sight
of
David
his
poverty
,
was
moved
to
curse
him
.
The
reason
of
all
is
,
it
were
just
with
God
to
consummate
spiritual
death
upon
the
creature
now
sinful
;
and
therefore
much
more
lawful
to
execute
such
a
degree
as
is
inferiour
.
9.
Rom
.
1.19
,
20
,
21.22
,
23.
God
doth
punish
sin
with
sin
,
Because
the
Gentiles
did
provoke
God
by
idolatry
,
he
did
punish
them
with
giving
them
up
to
uncleanness
.
These
later
sins
were
not
punishments
,
in
regard
they
deserved
further
punishment
and
condemnation
then
the
former
,
yea
a
further
desertion
of
God
,
but
in
regard
of
committing
these
acts
themselves
.
Lastly
,
God
leaveth
some
for
a
time
onely
,
and
suffers
them
to
fall
into
some
particular
offence
,
out
of
which
he
raiseth
them
again
by
the
power
of
grace
:
others
he
leaveth
utterly
,
and
giveth
up
to
their
own
lusts
,
Rom
.
1.26
,
28.
Act.
5.3
.
and
the
power
of
Satan
,
Q.
What
is
the
ground
of
this
petition
?
A.
That
God
our
most
gracious
Father
is
the
sovereign
commander
of
all
things
,
1
Chro
.
29.11
,
12
,
13
,
14.
Psal
.
62.6
,
7
,
8
,
9.
Rom
.
16
20.
Psal
.
12.1
,
2.
&
142.6
.
1
Cor
.
10.13
.
Eph.
6.10
.
Zech
.
3.2
.
the
sole
protector
of
his
people
,
of
invincible
power
,
without
whose
leave
Satan
cannot
assault
,
and
through
whom
his
Saints
that
seek
unto
and
depend
upon
him
,
shall
be
strengthened
to
overcome
.
Q.
What
do
we
acknowledge
in
respect
of
our selves
?
A.
That
after
we
fell
from
God
,
we
were
justly
cast
into
the
state
of
bondage
and
servitude
unto
Satan
;
that
by
the
corruption
of
our
nature
we
are
prone
to
deliver
our selves
into
the
power
of
the
divel
,
Eph.
2.1
,
2.
Rom
.
3.10
.
&
7.25
.
being
inticed
by
the
concupiscence
of
our
hearts
,
and
the
allurements
of
this
world
;
that
we
have
no
power
to
use
prosperity
or
adversity
,
mercy
or
judgement
aright
;
that
God
may
justly
lead
us
into
temptation
,
Ps.
39.11
.
Ps.
103
14
,
15.
Eph.
6.10
,
11.
Apo
.
12.12
.
1
Cor
.
10.12
.
2
Cor
.
11.2
.
Jam
.
4.7
.
and
that
we
of
our selves
have
no
power
to
withstand
the
least
assault
,
that
Satan
is
vigilant
and
watchful
to
tempt
the
world
full
of
inticements
and
occasions
of
sin
,
and
corruption
ever
stirring
,
and
yet
we
of
our selves
are
apt
to
grow
secure
,
uncircumspect
,
careless
,
self-confident
,
and
venturous
as
if
there
were
no
danger
,
we
had
no
enemy
.
CHAP.
XVIII
.
Discovering
what
the
blessings
are
that
we
pray
for
in
this
petition
,
the
evils
that
we
pray
against
,
the
wants
that
we
are
to
bewail
,
and
the
mercyes
for
wchih
we
must
be
thankful
.
Question
:
WHat
desire
you
of
God
in
this
petition
?
A.
To
be
freed
from
tryals
themselves
so
far
as
will
stand
with
the
good
pleasure
of
God
,
and
alwayes
to
be
delivered
from
the
evil
thereof
,
Mat
.
26.39.41
Luc
.
22.40
.
1
Cor
.
10.13
.
Luc
.
1.74
.
Rom
.
16.20
.
2
Cor
.
12.9
.
that
we
faint
not
under
them
or
be
foiled
by
them
.
That
if
it
be
to
the
honour
of
God
we
should
not
live
without
temptations
,
yet
he
would
be
pleased
so
to
joyn
us
against
Satan
in
battel
,
as
to
have
us
alwayes
in
remembrance
,
that
whether
he
tempt
us
by
prosperity
or
adversity
,
or
what
way
soever
,
he
may
never
be
able
to
sever
us
from
him
,
take
us
out
of
his
hand
,
nor
diminish
the
blessed
communion
we
have
with
him
.
Q.
What
do
we
ask
more
particularly
?
Job
1.10
.
2
Cor
.
12.9
.
Pro
.
30.8
.
Zech
.
3.1
,
3.
Rom
.
16.20
.
2
Cor
.
12.8
.
Jude
6.
v.
1
Jo
.
3.8
.
2
Cor
.
2.11
.
2
Cor
.
11.3
.
Eph.
6
11.
Psal
.
140.8
,
9.
Gal
.
5.12
.
Jo
.
17.15
.
Mat
.
15.19
.
Psal
.
19.13
.
Rom
.
7
24
,
25.
Gal
.
5.17
,
18
,
19.
Rom
.
6.12
,
13.
Jam
.
1.14
.
1
Cor
.
10.13
.
Jude
24.
v.
2
Tim
.
4.17
,
18.
Ps.
51.12
.
Es.
27.9
.
Pro
.
14
27.
Gen.
39.9
.
Neh
.
6.11
.
1
Pet
.
5.9
.
Eph.
6.13
.
Jam
.
1.12
.
1
Pet
.
5.10
.
Apo
.
3.20
.
Psal
.
131.1
,
2.
Gal
.
6.14
.
1
Tim
.
6.9
.
Pro
.
4.23
.
1
Pet
.
4.23
.
Luc
.
22.40
.
Eph.
6.18
.
Mat
.
26.45
.
1
Thess
.
5.6
.
1
Tim
4.5
.
Ps.
60.12
.
Col.
1
11.
2
Thess
.
2.17
.
1
Cor
.
15.58
.
Rom
.
5.4
.
Gen.
39.10
Jud
.
16.6.16.17
.
2
Cor
.
12.7.8
.
Ps.
5.3
.
Ps.
38.9
.
Rom
.
8.26
.
Ps.
34.3
.
Mat
.
26.39.42
.
&
6.4
.
Ps.
119.117
.
Mar.
25.29
.
Heb
.
13.21
.
1
Thess
.
5.23
.
Zeph
.
6.24
.
1
Pet
.
5.8.10
.
A.
First
,
That
God
would
of
his
mercy
keep
us
from
knowing
temptation
;
and
to
this
end
we
pray
.
1.
That
seeing
we
cannot
be
tempted
without
the
will
of
God
,
nor
resist
without
his
power
,
if
it
be
his
blessed
will
,
he
would
give
us
neither
poverty
nor
riches
,
nor
any
such
things
as
may
endanger
our
spiritual
estate
,
but
mercifully
preserve
us
from
whatsoever
might
be
occasion
of
sin
.
2.
That
he
would
tie
up
Satan
,
restrain
his
malice
,
and
bridle
his
power
,
that
he
might
not
assail
us
in
that
kind
,
or
else
make
us
wise
to
know
,
and
avoid
his
stratagems
.
3.
That
he
would
curbe
the
rage
of
wicked
men
,
and
preserve
us
from
the
evil
that
is
in
the
world
.
4.
That
he
would
kill
sin
,
abate
the
power
of
corruption
that
is
within
us
,
and
dry
up
the
filthy
streams
of
idle
,
vain
,
wicked
motions
,
and
desires
.
Secondly
,
We
ask
,
that
in
temptations
(
if
he
see
good
to
prove
us
,
he
would
alwayes
stand
by
us
with
his
grace
to
keep
us
from
falling
,
and
vouchsafe
to
worke
effectually
by
his
holy
Spirit
,
to
stir
up
his
graces
in
us
and
bring
them
into
exercise
to
put
good
motions
into
our
hearts
,
and
cause
us
to
remember
his
word
.
To
strengthen
us
manfully
in
the
encounter
,
to
give
us
an
holy
use
of
our
tryals
,
and
to
make
us
superiours
,
even
conquerors
in
all
things
wherein
we
are
tempted
,
that
all
things
being
finished
we
may
stand
strong
,
and
endure
stedfast
unto
the
end
.
Thirdly
,
That
God
would
not
give
us
over
to
the
lusts
of
the
flesh
,
or
to
the
malice
of
the
Divel
:
but
that
he
would
have
merciful
respect
to
our
weakness
,
and
favourably
keep
us
from
the
hour
of
dangerous
and
pernicious
temptation
Fourthly
,
that
he
wou●d
stir
us
up
to
be
sober
and
vigilant
,
standing
upon
our
watch
,
prepared
for
the
on-set
,
having
our
loins
girded
with
verity
,
and
our
heart
furnished
with
the
spiritual
armor
of
a
Christian
.
Be
sober
and
watch
,
for
the
Divel
goeth
about
like
a
roaring
Lyon
,
seeking
whom
he
may
devour
.
Fifthly
,
We
pray
that
God
would
make
us
poor
in
spirit
and
strong
in
faith
,
that
we
never
trust
in
our selves
,
nor
distrust
in
God
his
power
and
aid
,
Through
God
we
shall
be
able
to
tread
down
our
enemies
.
Sixthly
,
We
crave
faith
,
hope
,
fear
of
God
,
patience
and
consolation
,
that
be
our
temptations
never
so
many
,
so
long
or
so
grevious
,
we
may
hold
out
and
stand
fast
,
and
neither
presume
of
our
wit
,
nor
despaire
of
Gods
mercy
,
but
continue
in
prayer
,
and
wait
for
deliverance
in
the
Name
of
the
Lord
.
Seventhly
,
That
he
would
preserve
and
increase
his
graces
in
us
,
whereby
we
might
the
better
quell
the
motions
of
the
flesh
,
Heb
.
13.21
.
2
Pet
.
3.18
.
Ps.
51.12
.
Ps.
119
32.
Eph.
3.16
.
Ph.
1.9.11
.
Ps.
5.8
.
&
27.11
&
119.117
.
1
Thess
3.12
,
13.
Ps.
119.125.144
.
Col.
1.9
,
10.
Ps.
119.115
.
Eph.
5.15
,
16.
Helpes
that
further
in
wel-doing
prayed
for
,
be
,
1
Good
and
holy
counsel
.
2.
Holy
exhortations
.
3.
Good
examamples
and
panions
.
4.
Gods
blessing
upon
all
these
.
Ps.
119.33
,
34.
Is.
8.19
,
20.
Pro
.
19.20
.
2
Chr.
20
20.
&
32.7
8.
Act.
18.27
.
Psal
.
119
63.
Pro
.
13.20
.
Ps.
51.12
.
Zech
.
12.19
.
Luc
.
22.61
,
62.
Pro
.
10.22
1
Cor
.
3.6
,
7.
Psal
.
116.3
,
4.
Rom
.
7.24
.
Heb
.
13.21
.
Rom
.
16.20
.
and
resist
the
instigations
of
Satan
;
and
with
right
judgement
and
holy
will
,
constantly
and
faithfully
cleave
fast
to
the
admonitions
of
the
spirit
,
walking
in
the
way
that
the
Lord
shall
shew
in
his
holy
word
.
Teach
me
thy
way
,
O
Lord
,
and
lead
me
in
a
plain
path
,
because
of
mine
enemies
;
I
am
thy
servant
,
give
me
understanding
that
I
may
know
thy
testimonies
.
Eighthly
,
that
he
would
teach
us
to
walk
warily
,
accurately
,
exactly
,
honestly
,
and
make
good
use
of
all
occasions
and
opportunities
,
mercies
and
judgements
,
and
that
insteed
of
temptations
to
the
contrary
,
God
would
afford
us
all
helpes
unto
well-doing
,
as
good
examples
,
holy
counsels
and
encouragements
.
Ninthly
,
that
when
we
are
intangled
in
the
snare
of
temptations
,
whence
we
cannot
rid
our selves
,
that
he
would
give
such
an
end
as
may
be
for
the
glory
of
his
Name
,
and
the
furtherance
of
our
salvation
.
Yea
,
and
if
he
leave
us
at
any
time
to
our
own
weakness
,
for
our
humiliation
,
that
he
would
not
let
our
faith
fail
finally
,
but
that
he
would
graciously
raise
us
up
again
with
increase
of
spiritual
strength
and
courage
,
and
so
strengthen
us
,
that
we
may
see
all
the
evils
that
we
have
suffered
working
to
our
good
,
and
our selves
at
length
more
then
conquerors
in
him
who
loveth
us
.
10.
We
pray
that
God
in
his
time
would
perfectly
free
us
from
all
misery
,
put
an
end
to
all
tryals
,
and
to
these
dayes
of
conflict
;
perfect
the
work
of
his
grace
in
us
,
and
grant
us
full
victory
over
all
our
enemies
.
Finally
,
As
we
ask
these
things
presently
for
our selues
who
are
already
in
the
warfare
,
so
we
wish
it
to
all
Gods
Elect
when
they
shall
be
called
to
like
condition
.
Q.
What
are
the
evils
that
we
pray
against
?
A.
1.
We
pray
that
God
would
not
deprive
us
of
grace
,
whereby
we
should
resist
temptations
or
leave
us
to
our selves
at
any
time
when
we
are
brought
unto
the
tryal
.
Psal
.
119.8
.
Ps.
71.9
,
10.
2
Chr.
32.31
.
Psal
.
19.14
.
Psal
.
1.9.36
.
&
141.4
.
2
Sam
24.1
.
Eph.
4.18
.
Ps.
27.12
.
Ps.
38.21
.
Ps.
140.8
.
Ps.
119.37
.
1
Sam
.
25.32
,
33.
Pro
.
30.8
,
9.
Ps.
119.133
.
Vers
.
10.
Pro
.
3.5
.
2
Thess
.
2.11
.
Jo
.
3.19
.
Rom
.
1.26
.
2
Thess
.
2.10
,
11.
2
Tim
.
4.3
,
4.
Ezek
14.4
.
1
Cor
.
8.1
.
Ps.
81.8
,
9
,
10
,
11
,
12.
Jer
.
44.25
,
26.
Ezek
.
14.45
.
2
Thess
.
2.12
Mat
.
26.8
,
9.
2
Sam
.
11
,
1
,
2.
Ezek
.
16.49
.
Jo
.
12.4
,
5.
Mat
.
26.14
,
15
,
16.
2
Cor
.
12.7
,
8.
I
will
keep
thy
commandments
,
O
forsake
me
not
utterly
.
2.
We
entreat
that
we
may
not
be
given
over
to
the
power
of
Satan
,
the
swing
of
our
lusts
,
the
will
of
the
ungodly
;
that
their
wicked
enterprises
may
not
prevail
,
whereby
they
seek
to
seduce
and
destroy
us
.
Deliver
me
not
over
unto
the
will
of
mine
enemies
.
Forsake
me
not
,
O
my
Lord
,
O
God
,
be
not
far
from
me
.
3.
That
we
be
not
ensnared
with
the
occasions
of
sin
that
be
in
the
world
.
Turn
away
mine
eyes
from
beholding
vanity
.
4.
That
we
be
not
captivated
or
held
in
subjection
of
any
sin
.
Let
no
iniquity
have
dominion
over
me
:
Oh
,
let
me
not
wander
from
thy
commandment
.
5.
That
we
be
not
left
to
our selves
to
trust
in
our
own
strength
and
wisdom
,
as
did
Peter
,
nor
given
over
to
impatience
and
despair
as
Saul
.
6.
That
we
grow
not
secure
and
mindless
of
the
craft
,
malice
and
power
of
our
enemies
,
and
the
danger
wherein
we
stand
at
all
times
by
reason
of
the
snares
they
set
privily
to
catch
us
.
7.
That
we
forget
not
to
run
unto
God
by
earnest
and
hearty
prayer
for
his
gracious
aid
,
at
what
time
soever
we
find
the
enemy
to
set
upon
us
&
sollicite
unto
evil
.
8.
That
we
may
not
be
presumptuous
to
rush
upon
the
occasions
of
sin
;
such
as
evil
corruptions
,
needless
entanglements
in
the
world
,
reading
scurrilous
books
,
&c.
9.
That
we
run
not
into
such
sins
as
provoke
God
to
lead
us
into
temptation
.
Of
which
sort
are
these
,
all
refusing
or
slight
receiving
the
love
of
the
truth
;
abusing
or
not
making
right
use
of
that
knowledge
a
man
hath
;
willingness
to
be
ignorant
of
the
truth
,
&
wilfulness
to
practice
evil
presumption
of
our
own
strength
;
all
willing
casting
ones
self
into
the
occasions
of
sin
;
idleness
&
living
without
a
calling
,
allowance
of
secret
sins
&
such
like
.
10.
We
pray
against
all
motions
&
enticements
unto
sin
.
As
the
Apostle
Paul
did
beseech
God
that
the
prick
of
the
flesh
,
&
buffeting
of
Satan
might
depart
from
him
,
not
onely
that
he
might
overcome
.
11.
That
all
stumbling
blocks
and
occasions
of
our
stay
in
the
race
of
Christianity
might
be
taken
out
of
the
way
,
or
made
no
rocks
of
offence
unto
us
.
12.
That
we
might
not
be
an
offence
or
scandal
unto
Jew
or
Gentile
,
weak
or
strong
Christian
,
brethren
or
them
that
be
without
.
Lastly
,
We
pray
that
God
in
his
displeasure
would
not
punish
sin
with
sin
,
hardening
the
heart
,
and
giving
us
over
to
vile
affections
.
Q.
What
are
the
wants
to
be
bewailed
?
A.
1.
Our
spiritual
servitude
,
and
continual
rebellion
of
our
wicked
natures
;
the
remnants
of
the
old
bondage
under
Satan
most
grievous
and
irkesome
,
the
evil
motions
that
arise
from
it
without
ceasing
,
as
foggy
mists
from
a
muddy
pond
,
and
our
proneness
to
yeeld
up
our selves
in
every
temptation
to
sin
and
Satan
.
The
Jews
in
bodily
captivity
,
wept
when
they
remembred
Sion
;
How
much
more
should
we
weep
,
when
we
feel
the
Law
of
our
members
,
rebelling
against
the
Law
of
our
mindes
,
and
leading
us
captive
to
sin
?
2.
Our
Sencelesness
and
presumption
,
that
forget
the
danger
wherein
we
live
by
reason
of
our
many
and
malicious
enemies
,
and
notwithstanding
the
daily
experience
of
their
power
and
our
frailty
,
we
neglect
to
look
unto
God
,
as
if
we
were
able
to
stand
without
his
aide
;
we
presume
upon
our
strength
,
feel
not
the
want
of
his
assistance
,
pray
seldom
and
coldly
to
be
supported
,
disregard
the
motions
of
Gods
Spirit
.
3.
Though
we
pray
not
to
be
led
into
temptation
,
yet
we
thrust
our selves
into
it
:
for
we
discover
our
passions
and
lusts
,
manifest
our
weakness
,
rush
into
the
occasions
of
sin
to
satisfie
desire
,
suffer
our
thoughts
to
rove
and
wander
up
and
down
we
know
not
whither
,
confer
with
the
suggestions
of
Satan
,
and
give
them
harbour
in
the
minde
.
4.
When
we
feel
Satan
thrust
sore
at
us
,
we
are
ready
to
faint
,
as
if
the
Lord
would
not
or
could
not
help
us
;
and
if
the
suggestions
of
the
flesh
be
strong
and
importunate
,
we
grow
weary
of
resistance
,
and
give
place
to
sin
.
5
Though
we
be
compassed
with
enemies
on
every
side
,
both
within
and
without
,
yet
we
lay
down
our
watch
,
cast
off
our
Christian
armor
,
and
set
upon
the
performance
of
many
duties
,
and
converse
in
most
companies
,
as
if
we
had
none
to
set
against
us
,
or
contrive
our
hurt
.
Q.
How
must
we
stir
up
our selves
devotionally
to
make
this
Petition
?
A.
1.
We
must
often
call
to
remembrance
the
dangers
in
which
we
live
,
whiles
the
soul
is
in
this
mortal
body
,
whom
the
flesh
,
the
world
,
and
the
Divel
do
oppose
on
every
side
.
What
anger
,
what
lust
can
do
in
us
;
who
is
not
compelled
to
feel
it
to
his
great
sorrow
and
grief
?
who
doth
not
find
these
pricks
?
is
not
provoked
with
these
stings
?
The
stroaks
and
assaults
are
so
many
,
so
divers
,
that
it
is
most
hard
not
to
receive
some
great
wound
.
But
besides
these
enemies
which
dwell
and
live
with
us
,
there
are
other
most
bitter
adversaries
,
which
the
Apostle
calleth
spiritual
wickedness
,
principalities
and
powers
,
whose
hatred
against
us
is
infinite
,
unappeaseable
,
that
we
cannot
expect
any
truce
or
peace
from
them
,
if
it
could
stand
with
Christian
courage
,
resolution
and
honesty
to
desire
it
.
2.
Another
motive
is
to
think
,
to
what
the
temptations
of
the
Divel
tend
:
This
is
the
White
he
shooteth
at
,
that
he
might
make
us
naked
before
God
,
stripped
of
his
favour
,
which
is
better
then
life
.
For
the
divel
seeketh
by
them
to
make
us
dishonor
God
,
rob
our
hearts
of
his
Kingdom
,
fetter
us
so
with
our
sin
,
that
we
may
be
dis-enabled
from
obeying
him
;
to
take
away
all
our
peace
and
prosperity
in
things
outward
,
to
fill
us
with
fear
and
weariness
in
all
the
duties
we
go
about
,
and
uncomfortable
doubtings
,
yea
despairings
touching
the
pardon
of
sin
;
In
a
word
,
to
bereave
us
of
all
good
which
in
the
former
petitions
we
desire
;
and
to
bring
upon
us
the
contrary
evils
which
are
most
horrible
.
He
playeth
no
small
games
when
he
beginneth
his
temptations
.
3.
We
must
remember
how
tedious
his
former
tempting
and
prevailing
against
us
hath
been
,
for
we
(
like
children
)
who
remember
beating
no
longer
then
it
smarteth
)
we
I
say
,
remember
the
bitterness
of
our
daily
falls
the
divel
giveth
us
,
no
longer
then
God
letteth
the
sting
of
them
stick
in
us
;
and
this
doth
make
us
,
that
we
feelingly
cannot
pray
against
that
whose
anguish
and
evil
we
do
not
remember
.
4.
We
must
consider
,
how
we
are
every
where
subject
to
temptations
,
at
home
,
abroad
,
in
wife
,
children
,
servants
;
in
good
company
to
security
and
unfruitfulness
;
in
bad
,
to
sin
with
them
in
speech
,
gesture
or
consent
;
yea
in
good
deeds
,
before
we
do
them
,
when
we
have
done
them
,
to
carelesseness
,
pride
,
security
,
vain-glory
;
at
bed
,
at
board
.
For
as
fools
and
children
not
knowing
evils
fear
them
not
;
so
we
not
knowing
this
evil
,
are
less
fearful
,
and
flee
not
so
fearingly
,
praying
to
have
it
prevented
.
Every
where
snares
of
temptation
are
laid
for
us
,
who
,
that
should
go
such
a
way
,
in
which
he
could
not
take
a
step
without
danger
,
would
not
go
wearily
,
and
often
lift
up
his
heart
for
protection
?
5.
We
must
think
how
diligent
and
watchful
the
divel
is
;
he
that
knoweth
what
baits
we
bite
at
,
and
will
cast
them
out
every
where
:
he
knoweth
where
we
are
weakest
,
and
will
never
want
occasions
to
provoke
us
.
Again
,
we
must
think
how
mighty
he
is
,
what
cannot
he
do
with
us
,
if
God
keep
us
not
?
he
would
carry
us
to
any
evil
,
as
a
whirlewind
doth
the
drie
stubble
.
6.
We
must
often
repeat
our
own
infirmities
,
how
we
be
so
far
from
being
able
to
withstand
him
,
that
all
we
have
of
our
own
,
is
readier
to
follow
then
he
to
whistle
us
after
him
.
7.
We
must
remember
such
examples
of
worthies
as
have
been
grievously
foiled
,
as
David
,
Peter
,
&c.
yea
presidents
we
have
of
some
hanging
themselves
,
some
tempted
to
it
;
for
such
examples
are
like
the
thunder
,
though
it
striketh
a
few
,
it
feareth
all
.
And
are
not
we
subject
to
have
our
minds
distracted
,
assaulted
with
any
even
the
most
grievous
things
that
ever
we
heard
to
have
befallen
others
?
Lastly
,
We
must
consider
what
a
joy
it
is
when
we
go
a
day
more
freed
.
What
an
ease
is
it
to
the
soul
?
Or
if
we
be
in
a
little
forwardness
to
sin
,
1
Sam
.
25.32
,
33.
yet
if
we
be
rescued
seasonably
,
how
it
doth
it
rejoyce
us
?
what
peace
doth
it
bring
to
us
?
Now
could
we
work
upon
our
hearts
,
the
feeling
of
this
benefit
when
we
have
it
,
the
sweetness
of
it
would
enforce
us
to
beg
it
heartily
;
whereas
not
heeding
the
worth
of
it
,
we
ask
it
unaffectionately
.
Q.
What
are
the
mercies
for
which
we
must
be
thankeful
?
A.
1.
We
give
thanks
to
God
,
who
hath
redeemed
us
from
the
power
of
Satan
by
his
Son
Jesus
Christ
.
1
Cor
.
6.20
.
Ps.
124.5
.
Rom
.
7.25
.
Gal
.
1.4
.
Ye
are
bought
with
a
price
,
therefore
glorifie
God
in
your
body
,
and
in
your
spirit
,
which
are
Gods
.
I
thank
God
through
Jesus
Christ
our
Lord
.
2.
This
is
a
great
daily
mercy
,
when
God
keepeth
us
from
temptation
:
Not
to
know
a
disease
is
better
,
then
having
it
to
be
healed
of
it
.
3.
That
he
hath
strengthened
us
in
the
combate
,
and
given
us
victory
over
our
enemies
.
Thanks
be
to
God
,
1
Cor
.
15.57
.
2
Tim
.
4.17
,
18.
which
giveth
us
victory
through
Jesus
Christ
our
Lord
.
The
Lord
stood
with
me
,
and
strengthened
me
,
to
whom
be
glory
for
ever
and
ever
.
4.
That
God
hath
been
pleased
to
prevent
our
sinning
,
when
we
were
ready
to
fall
.
Not
to
fall
when
we
are
ready
to
fall
,
is
a
great
favour
.
If
one
when
our
feet
are
ready
to
fall
from
us
,
should
hold
us
up
,
we
would
count
it
a
great
benefit
.
1
Sam
.
25.32
,
33.
5.
That
God
hath
made
our
tryals
fruitful
and
profitable
,
bringing
us
thereby
to
the
knowledge
of
our selves
,
awakening
us
from
security
,
and
strengthening
the
graces
of
his
Spirit
in
us
.
6.
That
he
hath
been
pleased
to
recover
us
from
our
flips
,
and
turn
our
infirmities
and
falls
to
our
greater
benefit
.
To
have
damages
advantage
us
,
this
is
the
evidence
of
power
and
goodness
it self
..
CHAP.
XIX
.
Discovering
the
several
Inference
,
or
Conclusions
that
may
be
drawn
from
this
Petition
.
Question
:
WHat
Conclusions
may
be
drawn
from
hence
?
A.
1.
In
this
life
the
godly
are
subject
to
manifold
and
great
temptations
.
Spots
in
a
garment
seem
to
spread
,
when
they
are
washed
:
the
chanell
will
stink
when
it
is
cleansed
.
Corruption
will
stirre
when
we
endeavour
to
cast
it
forth
.
The
Scriptures
and
Christian
experience
witness
,
that
Satan
ceaseth
not
to
pursue
the
faithfull
with
temptations
of
every
kind
,
that
he
might
destroy
them
.
No
sooner
do
we
give
our selves
to
Jesus
Christ
,
but
the
Devil
by
force
or
fraud
doth
labour
to
pervert
us
.
The
ungodly
feel
none
assaults
,
because
they
are
wholly
in
his
power
,
and
runne
willingly
whithersoever
he
doth
allure
:
but
with
the
godly
,
who
fight
under
the
Banner
of
Christ
,
and
bear
arms
against
the
Kingdom
of
darkness
,
it
is
farre
otherwise
,
he
leaveth
no
plot
unattempted
to
destroy
them
.
The
Devil
goeth
about
like
a
roaring
Lyon
,
1
Pet
.
5.8
.
seeking
whom
he
may
devoure
.
Satan
hath
desired
to
winnow
thee
as
wheat
,
but
I
have
prayed
for
thee
that
thy
fail
not
.
Moreover
,
the
world
is
an
enemy
to
all
them
that
Christ
hath
called
out
of
the
world
to
the
participation
of
life
through
him
.
The
world
favoureth
her
own
,
but
hateth
them
whom
God
hath
chosen
as
a
peculiar
people
unto
himself
.
And
all
this
cometh
to
pass
by
the
wise
providence
of
God
,
that
the
regenerate
might
try
their
watchfulness
over
themselves
,
be
kept
from
being
exalted
above
measure
,
and
that
the
power
of
God
in
preserving
them
from
sinne
,
and
delivering
them
out
of
it
,
may
be
seen
in
their
weakness
.
2.
God
doth
lead
us
into
all
our
temptations
.
It
is
said
.
Mat
.
4.1
.
Christ
was
carried
of
the
Spirit
to
be
tempted
.
It
is
God
only
,
who
when
he
seeth
it
meet
,
doth
bring
his
Champions
forth
,
and
letteth
the
powers
of
darkness
encounter
them
.
Neither
can
the
Devil
stirre
,
neither
we
bid
battell
of
our selves
.
Can
the
Lyons
stirre
till
the
Keeper
bring
them
out
?
Can
a
Dog
run
till
he
that
hath
him
in
a
lease
loose
him
?
So
it
is
,
God
he
hath
them
chained
up
in
his
Almighty
power
,
yea
thrown
down
to
the
prison
of
Hell
:
farther
then
he
doth
loose
them
,
and
bring
them
into
the
earth
,
where
this
shew
is
represented
,
and
battell
to
be
seen
,
they
are
not
able
to
do
any
thing
.
Again
,
we
cannot
on
the
other
side
,
being
set
upon
,
buckle
with
the
adversary
power
till
God
doth
lead
us
to
it
.
The
Kings
Champion
is
not
to
play
at
his
own
pleasure
,
no
more
are
we
farther
then
God
designeth
it
.
But
how
can
God
lead
us
into
those
temptations
which
he
seeth
will
certainly
bring
us
into
sinne
?
Answer
,
Because
sin
it self
is
not
absolutely
evil
,
but
only
in
respect
of
man
sinning
,
who
would
in
so
doing
pervert
the
divine
order
,
though
he
be
unable
;
as
who
accomplisheth
Gods
will
,
when
he
doth
contrary
it
,
for
ought
he
knoweth
.
Again
,
as
Vipers
are
evil
substances
or
natures
,
which
yet
are
good
to
that
art
which
maketh
antidotes
of
them
;
or
any
poyson
which
is
evil
,
as
it
is
poyson
in
it self
considered
;
yet
is
good
as
it
is
poyson
,
to
a
skilfull
Physician
:
and
as
a
blister
on
the
flesh
is
a
natural
evil
,
as
a
blister
,
yet
a
blister
as
a
blister
is
good
when
a
cunning
Physician
doth
draw
it
,
and
may
see
it
for
good
use
:
so
is
sin
to
God
.
God
hath
an
holy
,
over-ruling
and
disposing
hand
in
the
temptations
and
evils
to
which
men
are
subject
.
1
King
22.23
.
2
Sam
.
16.10
.
Joh
.
12.40
.
The
putting
of
a
lying
spirit
in
the
mouth
of
Ahabs
Prophets
;
Shimeis
cursing
of
David
;
the
blinding
of
the
eyes
,
and
hardening
the
hearts
of
the
Pharisees
:
the
giving
up
of
the
Gentiles
to
vile
affections
:
All
these
,
saith
the
Scripture
,
were
of
God
,
Rom
.
1.26
.
1
King
.
12.14
.
or
from
the
Lord
,
as
it
was
of
him
,
that
Rehoboam
hearkened
not
to
the
people
.
But
cause
in
that
place
,
doth
not
signifie
the
proper
effecting
of
a
thing
causally
,
but
a
disposing
of
the
proper
causes
so
as
they
did
produce
this
effect
.
And
from
this
Doctrine
we
are
admonished
not
to
cast
our selves
into
temptations
.
He
that
loveth
danger
shall
perish
.
We
must
not
make
our selves
poor
as
those
Hereticks
that
renounce
all
their
substance
,
that
in
voluntary
poverty
they
may
commend
themselves
to
God
.
No
man
should
choose
his
dwelling
among
those
of
a
sinfull
profession
,
as
a
chast
man
among
stews
,
a
temperate
man
among
drunkards
,
belly-gods
,
&c.
Christ
offered
himself
into
temptation
:
but
herein
we
must
not
follow
his
example
:
for
he
was
carried
extraordinarily
by
the
power
of
his
God-head
into
the
desart
to
be
tempted
for
our
sakes
,
that
in
his
Victory
we
might
overcome
.
Again
,
this
must
teach
us
contentment
in
all
our
temptations
:
not
that
we
must
prevent
repentance
by
this
consideration
;
but
we
must
when
we
are
truly
humbled
by
this
meanes
,
keep
our selves
from
being
swallowed
up
of
sorrow
.
For
Gods
will
,
and
Gods
turning
all
to
good
;
the
Devil
will
whisper
them
so
as
to
make
us
pass
by
all
exercise
of
a
broken
spirit
in
those
things
wherein
we
have
offended
.
Moreover
,
from
this
consideration
we
must
walk
in
fear
before
our
God
,
who
as
a
Shepherd
setteth
his
Dog
on
a
stray
Sheep
,
so
can
he
set
the
Devil
on
us
to
hound
us
home
if
we
stray
from
him
.
Lastly
,
we
see
from
this
to
our
comfort
,
that
the
Devil
cannot
come
against
us
at
his
pleasure
:
for
we
are
in
the
hands
of
our
heavenly
Father
,
who
hath
an
over-ruling
hand
in
the
temptations
and
the
sins
of
all
men
.
Satan
therefore
cannot
winnow
us
,
nor
buffet
;
no
he
cannot
touch
us
,
but
as
he
hath
leave
of
our
heavenly
Father
,
the
Lord
of
Hosts
.
This
we
understand
further
by
the
case
of
Job
,
Peter
,
and
Paul
;
Satan
could
not
assail
them
untill
God
did
permit
him
:
and
when
he
had
leave
to
do
his
worst
,
the
grace
of
God
was
sufficient
to
preserve
them
,
that
either
they
did
not
fall
,
or
it
did
recover
them
out
of
their
fals
,
and
in
the
end
caused
them
to
die
Conquer
ours
over
Satan
,
over
their
own
lusts
,
and
over
whatsoever
opposed
it self
to
the
obedience
of
Christ
in
them
.
Moreover
,
If
Gods
Children
do
sinne
,
he
can
order
and
dispose
of
their
sinne
to
their
good
and
to
his
own
glory
,
for
many
of
Gods
Children
have
gained
more
benefit
by
falling
into
some
sinne
,
which
through
Gods
mercy
hath
humbled
them
,
than
they
have
by
doing
some
good
duties
,
whereby
they
have
grown
exceeding
high-minded
.
Have
we
not
cause
therefore
to
rejoyce
that
we
are
under
the
safe
conduct
of
such
a
leader
?
But
let
no
man
abuse
this
comfort
,
and
pervert
it
to
his
harm
,
by
taking
liberty
to
sinne
,
because
God
can
work
his
own
glory
,
and
good
to
man
out
of
it
.
What
though
the
skilfull
Physician
can
make
triacle
of
poyson
,
and
can
tell
how
to
apply
poyson
to
his
Patient
for
his
recovery
;
yet
if
the
Patient
hereupon
be
too
busie
with
these
poysons
,
they
will
prove
his
death
.
Let
us
be
glad
our
God
can
draw
good
out
of
evll
,
but
let
us
not
be
doers
of
that
which
is
evil
.
1
Cor
.
10.13
.
3.
Gods
sufferance
is
not
to
be
understood
without
his
action
:
he
is
a
voluntary
Agent
in
these
things
which
he
suffereth
.
We
must
not
think
his
permission
is
a
pure
permission
,
either
without
his
will
,
or
working
in
the
thing
permitted
,
as
often
mans
is
;
for
man
may
be
said
partly
to
suffer
this
,
not
to
do
it
,
because
other
causes
have
their
activity
without
him
,
and
dependancy
on
him
;
but
it
is
otherwise
with
God
.
4.
All
our
strength
against
temptation
is
in
God
only
;
He
only
dissolveth
the
works
of
the
Devil
,
trampleth
Satan
under
feet
,
keepeth
him
that
he
cannot
so
much
as
be
disturbant
to
us
;
when
it
pleaseth
him
,
we
are
down
with
the
least
blast
.
Were
we
in
state
of
innocency
,
we
would
not
stand
a
moment
.
Let
us
therefore
trust
perfectly
on
his
grace
,
put
on
the
Shield
of
Faith
only
.
Our
fore-fathers
acknowledged
that
God
,
not
their
strength
,
gave
them
all
salvation
against
corporal
enemies
;
How
much
more
must
we
confess
it
against
spiritual
?
Who
knoweth
the
power
of
Satan
,
or
the
infirmity
of
their
own
flesh
,
that
will
not
confess
this
most
intirely
?
But
what
serveth
the
Armour
for
?
Answer
.
Onely
to
this
end
,
that
we
may
be
able
to
get
and
hold
God
with
us
,
fighting
for
us
.
5.
It
is
the
duty
of
all
Christians
to
pray
,
that
they
be
not
led
into
temptations
;
that
they
be
not
inticed
or
drawn
into
evil
.
For
of
our selves
we
are
unsufficient
to
think
a
good
thought
,
much
more
to
resist
the
powers
of
Hell
when
they
assault
.
before
conversion
we
are
dead
,
and
in
the
very
power
of
sinne
and
Satan
,
who
taketh
us
captive
at
his
pleasure
.
Psal
.
103.14
.
Joh
.
15.5
.
Jer
.
10.23
.
After
conversion
we
are
frail
,
and
disposed
of
our selves
to
return
to
our
former
evil
conversation
,
if
the
Lord
do
not
support
and
excite
us
with
his
grace
.
The
way
of
man
is
not
in
himself
,
it
is
not
in
man
that
walketh
to
direct
his
steps
.
If
a
man
cannot
order
himself
in
the
smaller
things
which
concern
the
outward
man
,
much
less
can
he
dispose
himself
in
the
greatest
which
concern
the
inward
,
in
the
matters
of
sanctification
.
God
is
the
only
giver
of
grace
,
and
upholder
in
temptations
.
This
gift
is
so
Divine
and
so
excellent
,
that
God
hath
in
his
wisdom
reserved
it
to
himself
,
as
a
part
of
his
Divine
Prerogative
,
to
bestow
it
with
his
own
hands
.
For
he
knew
well
that
if
man
could
conferre
grace
,
or
could
attain
it
by
any
means
with
him
,
all
the
praise
thereof
would
be
given
to
man
,
and
God
should
have
none
:
and
man
would
grow
so
proud
,
that
he
would
claim
Heaven
by
merit
;
and
flesh
would
glory
in
his
presence
,
if
God
were
not
his
strength
and
sanctification
,
as
well
as
his
redemption
.
The
Adversaries
unto
holiness
are
most
subtile
and
mighty
,
they
are
principalites
,
powers
,
1
Chro
.
21.1
.
Job
1.13
.
&
2.7
.
and
spiritual
wickednesses
,
that
if
they
be
not
resisted
by
a
stronger
,
even
by
the
power
of
Gods
might
,
they
will
prevail
unto
ungodliness
.
Nor
doth
their
power
and
craft
exceed
their
vigilance
to
take
all
advantages
that
may
be
gotten
,
either
from
a
mans
natural
disposition
,
or
from
his
sex
,
1
Pet
.
5.8
.
Mat
.
26.70
.
or
from
his
different
condition
of
life
and
calling
;
from
his
estate
in
the
world
,
be
he
rich
or
poor
,
noble
or
base
;
or
from
his
estate
in
grace
,
be
he
a
babe
or
strong
man
in
Christ
;
or
from
observation
in
what
thing
a
man
is
least
armed
;
or
from
observation
what
a
man
doth
esteem
or
disesteem
most
,
also
from
place
,
time
,
solitariness
,
company
,
and
whatsoever
particular
circumstance
shall
fall
out
,
it
shall
be
taken
to
the
greatest
advantage
to
further
the
temptation
,
making
use
of
the
infinite
varieties
of
evil
unto
which
,
and
of
the
manifold
varieties
of
meanes
by
which
a
man
may
be
tempted
.
Great
is
the
power
and
efficacy
of
Prayer
;
by
it
we
keep
Satan
at
the
bay
,
that
he
cannot
come
nigh
to
annoy
and
trouble
us
.
Pray
,
that
ye
enter
not
into
temptation
:
Mat
.
26.4
.
By
it
we
obtain
help
and
aid
from
Heaven
,
when
he
setteth
upon
as
.
Wherefore
we
must
crave
the
aid
of
God
generally
in
all
temptations
,
Psal
.
86.11
.
Psal
.
5.8
.
&
25.4
,
5.
Psal
.
119.29
,
35
,
133.
Psal
.
119.5
.
Vers
.
18.
Vers
.
36.
Psal
.
141.3
,
4.
and
specially
in
every
affliction
or
assault
we
must
runne
unto
him
:
as
David
did
in
every
kind
of
temptation
.
O
that
my
waies
were
directed
to
keep
thy
Statutes
.
Open
mine
eyes
,
that
I
may
behold
wonderous
things
out
of
thy
Law
.
Incline
mine
heart
to
thy
testimonies
,
and
not
to
covetousness
.
Set
a
watch
O
Lord
before
my
mouth
,
keep
the
door
of
my
lips
.
Incline
not
mine
heart
to
any
evil
thing
.
Turn
away
mine
eyes
from
beholding
vanity
,
and
grant
me
graciously
thy
grace
.
6.
Whosoever
would
be
preserved
from
sinne
,
he
must
resist
temptations
.
The
Devil
did
deceive
Eve
through
his
temptations
,
and
Adam
was
likewise
drawn
into
the
transgression
by
the
inticement
of
Eve
.
Temptations
and
motions
to
sinne
are
the
very
seed
and
kernels
of
sinne
,
which
if
they
may
be
entertained
,
so
as
to
receive
any
warmth
in
a
mans
heart
,
there
is
presently
a
conception
of
sinne
,
which
will
cause
him
to
be
in
labour
and
travell
of
it
,
Jam
.
1.14
,
15.
untill
he
have
brought
it
forth
into
act
.
There
are
no
creatures
so
apt
to
bear
issue
,
nor
ground
so
rank
to
bearweeds
;
no
Tinder
or
Gunpowder
so
ready
to
take
fire
,
as
the
heart
of
man
is
to
conceive
sin
,
and
be
inflamed
with
lust
by
evil
motions
and
temptations
:
wherefore
all
that
would
avoid
sinne
,
have
cause
to
resist
it
in
the
temptation
.
To
resist
beginnings
of
the
evil
of
sinne
,
is
a
rule
as
needfull
to
be
observed
against
diseases
of
the
soul
,
as
to
withstand
evils
of
pain
in
the
beginning
,
is
needfull
in
diseases
of
the
body
.
Now
that
we
may
withstand
temptations
.
First
,
We
must
look
to
our
own
heart
,
for
that
is
the
hold
and
fort
of
the
soul
;
if
that
be
not
true
to
us
,
we
are
sure
to
be
foyled
in
every
temptation
:
wherefore
we
must
have
it
in
an
holy
suspicion
,
so
far
as
to
cause
us
to
examine
and
search
it
daily
to
find
out
those
trecherous
and
deceiveable
lusts
that
lurke
there
;
and
when
by
the
light
of
the
Word
we
have
found
any
,
let
us
not
stay
till
they
assault
us
,
but
let
us
assault
them
by
the
power
of
Christ
,
and
use
martiall
Law
presently
to
condemn
and
crucifie
them
.
And
let
us
never
leave
purging
the
heart
,
untill
we
can
say
,
it
is
not
set
upon
any
earthly
thing
,
1
Tim
.
6.9
.
either
to
love
it
,
or
fear
it
;
or
if
it
be
,
as
he
that
will
be
rich
,
so
he
that
will
have
pleasure
,
and
will
have
glory
of
men
,
shall
fall
into
temptation
.
Nothing
will
bring
the
heart
to
a
firm
resolution
to
will
in
all
things
to
live
honestly
,
so
soon
as
this
course
.
Secondly
,
The
understanding
,
which
is
the
watch-man
and
intelligencer
of
the
soul
,
must
be
well
informed
.
For
no
resolution
can
avail
,
if
judgment
be
wanting
to
discern
betwixt
good
and
evil
.
It
must
be
able
to
discern
between
good
and
evil
,
between
things
not
sinfull
and
sinfull
:
and
of
good
things
to
discern
which
are
good
but
in
part
,
which
every
way
good
;
and
what
things
are
good
only
to
sense
and
appearance
,
and
what
is
good
in
truth
:
and
so
on
the
contrary
:
that
the
baits
to
draw
unto
sinne
,
taken
from
the
gain
,
pleasure
,
and
glory
of
this
world
may
not
move
us
,
because
they
be
but
uncertain
,
van
and
transitory
.
Thirdly
,
We
must
alwaies
set
the
true
danger
of
sinning
,
and
the
true
good
and
glory
of
well
doing
before
our
eyes
:
Heb
.
11.25
,
26
and
it
will
cause
the
heart
to
choose
the
good
and
refuse
the
evil
.
If
we
can
but
judg
aright
of
the
joy
that
is
set
before
us
in
the
course
of
holiness
,
Heb
.
12.2
.
it
will
make
us
with
our
Saviour
Christ
endure
the
Cross
,
and
despise
the
shame
which
in
this
world
doth
accompany
Christianity
;
and
we
shall
with
speed
runne
the
race
that
is
set
before
us
,
notwithstanding
the
impediments
that
we
shall
meet
withall
.
4.
There
must
be
a
continual
watch
set
,
and
faithfully
kept
;
wherefore
the
eye
of
the
mind
must
be
alwaies
awake
,
to
see
and
observe
what
particular
temptations
do
arise
against
us
,
1
Pet
.
5.8
.
1
Cor
.
16.13
.
Mar.
13.17
.
either
from
within
or
without
.
Be
sober
,
be
vigilant
;
Watch
and
pray
.
Fifthly
,
When
by
watchfulness
the
temptation
is
discovered
,
then
we
must
buckle
all
the
Christian
Armour
about
us
.
Sixthly
,
being
thus
armed
,
we
must
animate
and
fill
the
heart
with
courage
and
resolution
to
resist
even
unto
the
death
.
For
which
cause
,
we
must
make
an
Oration
unto
it
,
such
as
wise
and
valiant
leaders
will
make
to
encourage
their
Souldiers
;
we
must
mind
our
hearts
of
the
odiousness
and
hurtfulness
of
that
thing
to
which
we
are
tempted
;
how
that
it
is
a
lust
of
the
flesh
and
of
the
Devil
;
how
it
is
enmity
to
our
God
,
and
a
deadly
enemy
unto
us
;
how
that
we
must
kill
it
,
or
it
will
kill
us
.
Let
us
mind
our
hearts
with
this
;
that
it
will
be
to
the
dishonour
of
our
King
and
Countrey
to
be
overcome
;
that
to
yeeld
to
any
temptation
is
contrary
to
our
vow
of
allegiance
,
which
we
entred
into
when
we
first
professed
to
fight
under
Christs
Banner
.
Let
us
tell
our selves
of
the
equity
of
our
cause
,
how
that
our
warre
is
just
;
think
also
of
the
wisdom
and
valour
of
our
Captain
Christ
,
assuring
our selves
,
that
how
hard
soever
our
conflict
may
be
,
yet
if
we
do
not
yeeld
,
in
the
end
we
shall
overcome
,
and
be
more
then
Conquerours
.
7.
We
must
stand
fast
in
the
faith
,
quit
our selves
like
men
,
and
be
strong
.
In
the
Conflict
two
evils
must
be
avoided
.
First
,
We
must
not
trust
to
our
own
wisdom
:
for
then
sinne
will
be
too
crafty
for
us
.
Secondly
,
We
must
not
resist
in
the
power
of
our
own
might
,
for
then
the
Principalities
and
powers
will
be
too
strong
for
us
.
We
must
therefore
resist
by
the
wisdom
of
the
Word
,
and
power
of
God
,
so
shall
we
put
Satan
to
flight
.
Iam
.
4.7
.
CHAP.
XX
.
Of
the
Second
Clause
of
this
Petition
,
viz.
But
Deliver
us
from
evil
;
Discovering
what
it
is
to
Deliver
,
and
what
is
meant
by
Evil
.
What
it
is
we
desire
of
God
in
these
words
;
with
the
Conclusions
that
may
be
drawn
from
thence
.
Question
:
WHat
is
the
second
Clause
of
this
Petition
?
A.
But
deliver
us
from
evil
.
These
words
are
understood
by
some
Divines
,
as
a
distinct
Petition
from
the
former
:
but
they
rather
seem
to
be
an
explanation
or
correction
annexed
;
Jansen
.
har
.
ev●ng
.
cap
.
41.
Maldonat
.
in
Mat
.
6.9
.
as
the
Particle
[
but
]
in
other
sentences
insinuateth
.
But
the
matter
is
of
no
great
importance
,
when
in
the
exposition
of
the
words
,
both
sorts
agree
.
Q.
What
is
it
to
Deliver
?
A.
The
Greek
word
doth
signifie
to
defend
,
protect
,
keep
and
save
from
evil
,
Homer
.
Ili
.
10.
&
15.
that
we
fall
not
into
it
;
and
to
free
,
deliver
and
pluck
out
of
the
evil
,
in
which
now
we
stick
.
The
seventy
Interpreters
render
those
Hebrew
words
which
signifie
to
deliver
,
free
,
and
pluk
from
the
hand
of
the
enemies
.
In
the
New
Testament
the
Apostle
doth
comprehend
both
significations
in
one
place
:
Even
Jesus
(
saith
he
)
who
delivered
us
from
the
wrath
to
come
,
that
is
,
who
hath
freed
,
1
Thes
.
1.10
.
Rom
.
5.9
.
and
doth
preserve
or
keep
us
from
the
wrath
to
come
And
so
in
this
place
it
implyeth
these
two
things
,
First
,
Preservation
from
falling
into
sin
.
Secondly
,
Help
of
God
to
rise
out
of
sin
by
repentance
.
Keeping
from
evil
in
Christs
Prayer
,
Ioh
.
17.15
.
and
delivering
from
evil
in
this
Prayer
,
have
one
and
the
same
meaning
.
When
Paul
saith
,
Who
shall
deliver
?
He
meaneth
,
Rom
.
7.24
.
who
shall
give
me
power
against
this
body
of
sinne
?
And
that
Gods
giving
of
repentance
is
deliverance
from
evil
,
that
of
the
Apostle
maketh
it
manifest
,
where
Gods
giving
men
repentance
,
2
Tim
.
2.25
,
26.
Col.
1.13
.
is
all
one
with
recovering
themselves
out
of
the
snare
of
the
Devil
.
Q.
What
is
meant
by
Evil
?
A.
The
Devil
,
because
he
is
of
himself
so
exceeding
evil
,
and
doth
make
it
his
work
to
infect
all
men
with
evil
,
is
called
the
Evil
or
the
Evil
One
.
Mat
.
13.19
.
Mat
.
13.34
.
Maldonat
.
in
Mat
.
&
Piscat
.
in
Mat
.
6.
Beza
annot
.
ibid
.
So
he
that
is
called
the
Evil
One
in
the
Greek
is
by
the
same
Evangelist
in
that
Chapter
,
and
by
others
in
the
same
Parable
,
called
the
Devil
.
And
thus
some
Divines
,
antient
and
modern
,
popish
and
protestant
would
restrain
this
word
evil
,
that
it
should
mean
the
Devil
,
as
if
he
only
were
prayed
against
in
this
Petition
:
and
that
because
this
word
evil
in
the
Greek
hath
his
Article
joyned
with
it
,
which
giveth
an
emphasis
to
evil
,
pointing
at
some
special
evil
one
,
which
is
the
Devil
.
To
which
may
be
added
,
that
in
the
New
Testament
the
word
is
seldom
or
never
put
in
the
neuter
gender
absolutely
,
for
adversity
or
what
is
hurtfull
to
us
:
but
some
other
word
is
annexed
unto
it
;
as
evil
thoughts
,
an
evil
heart
,
evil
times
,
evil
men
,
evil
works
.
Eph.
5.16
.
But
though
the
Articles
do
give
a
special
force
sometimes
unto
the
words
to
which
they
are
annexed
,
yet
for
the
most
part
,
the
Greeks
use
to
adde
them
rather
for
a
grace
and
ornament
of
speech
;
and
are
so
used
seven
or
eight
times
at
least
in
the
Lords
Prayer
.
Gen.
39.9
.
1
Sam
.
18.8
.
And
the
Greek
Interpreters
use
the
word
to
signifie
whatsoever
is
hurtfull
or
evil
,
as
sinne
,
danger
,
loss
,
damage
,
adversity
,
and
such
like
.
In
the
New
Testament
it
is
used
for
wickedness
.
In
this
very
sense
are
the
words
of
Christ
to
be
understood
:
Joh
.
17.15
.
1
Joh
.
5.19
.
Gal
.
1.4
.
Rom
.
12.9
.
Father
keep
them
from
the
evil
,
or
from
wickedness
.
The
world
lyeth
in
wickedness
,
that
is
,
it
wholly
lyeth
buried
as
it
were
in
sinne
.
And
that
of
the
Apostle
is
without
exception
;
Abhorre
that
which
is
evil
,
cleave
to
that
which
is
good
.
By
evil
in
,
this
Petition
is
meant
that
which
maketh
us
worse
,
not
in
regard
of
our
feeling
only
,
but
in
truth
,
and
before
God
:
as
which
doth
harmefully
separate
our
union
or
diminish
our
communion
with
God
,
who
is
our
only
God
and
All-sufficient
Portion
.
Q
What
desire
you
of
God
in
this
Clause
of
the
Petition
?
A.
1.
Whereas
Satan
goeth
about
seeking
whom
he
may
devoure
,
we
pray
that
the
Lord
would
mercifully
defend
,
save
,
keep
and
protect
us
from
and
against
his
snares
,
tentations
,
traps
,
and
tyranny
.
Or
if
he
hath
caught
and
intangled
us
in
his
snares
,
2
Pet
.
2.9
.
that
he
would
deliver
and
free
us
from
them
.
2.
We
pray
that
God
would
keep
us
from
all
sinne
and
every
evil
work
,
that
we
fall
not
into
offences
,
or
if
we
be
fallen
into
any
sinne
,
or
lie
under
the
power
of
any
corruption
,
that
he
would
powerfully
snatch
us
out
of
it
,
and
inable
us
to
walk
in
new
obedience
before
him
.
Jer
.
31.18
.
Rev.
2.5
.
&
3.2
,
3.
Untill
sinne
be
crucified
,
a
man
is
as
it
were
manacled
,
or
as
a
Bird
touched
with
lime-twigs
:
it
taketh
away
the
life
and
comfort
of
spiritual
exercises
:
he
cannot
set
about
them
with
any
nimbleness
of
spirit
while
he
lyeth
in
any
sinne
.
Sinne
lodging
quietly
in
the
heart
,
taketh
root
,
and
infecteth
further
and
further
:
it
will
increase
it self
,
and
beget
other
sinnes
.
And
while
a
man
lyeth
in
sinne
,
he
may
look
every
hour
when
God
shall
inflict
some
fearfull
judgment
or
other
,
and
then
the
remembrance
of
a
sinne
unrepented
of
proveth
more
heavy
,
and
more
stinging
then
the
judgment
it self
.
Whereas
,
though
a
man
have
sinned
,
yet
if
God
have
given
him
repentance
,
and
have
recovered
him
out
of
the
sin
,
he
may
come
before
God
with
boldness
and
can
perform
exercises
of
religion
with
cheerfulness
,
and
shall
either
prevent
crosses
or
remove
them
,
or
they
shall
do
much
good
to
his
soul
,
while
they
lie
upon
him
.
3.
We
pray
to
be
delivered
from
the
evils
of
this
life
,
dangers
,
losses
,
discommodities
,
so
farre
as
the
Lord
knoweth
them
to
be
hurtfull
for
us
.
4.
In
this
life
our
deliverance
is
imperfect
,
and
we
lie
open
to
new
incursions
of
Satan
,
sinne
and
adversity
,
therefore
we
desire
to
be
translated
out
of
this
world
,
where
Satan
is
Prince
,
where
in
the
valley
of
miseries
,
the
earth
bringeth
forth
the
thornes
and
thistles
of
adversity
,
Rom
.
7.24
.
2
Tim
.
4.16
,
18.
Ezek
.
28.10
.
Psal
.
34.21
,
22.
Joh
.
8.24
.
Apoc
.
14.13
.
Rom
.
14.8
.
into
the
Kingdom
of
Glory
,
where
we
shall
be
free
and
safe
from
all
miseries
,
where
we
shall
feel
no
motion
of
sinne
,
nor
assault
of
Satan
.
5.
We
desire
that
our
heavenly
Father
would
keep
us
from
an
evil
death
,
that
we
die
not
the
death
of
the
uncircumcised
,
that
we
be
not
taken
unprovided
in
our
sinnes
without
repentance
,
but
that
God
would
grant
us
a
comfortable
and
happy
end
:
for
the
death
of
the
godly
is
the
beginning
of
eternal
blessedness
,
but
the
death
of
the
wicked
is
the
beginning
of
torments
endless
and
remediless
.
Q.
What
Conclusions
may
be
drawn
from
hence
?
A.
1.
Satan
and
sinne
are
the
greatest
evils
.
Satan
is
that
evil
One
that
imagineth
evil
,
nothing
but
evil
,
all
manner
of
evil
,
and
that
continually
without
ceasing
.
Sinne
is
a
shamefull
evil
,
giving
denomination
unto
all
things
that
are
truly
evil
,
causing
them
to
be
called
evil
:
the
world
is
therefore
called
evil
,
because
it
is
a
sinfull
world
:
men
are
called
evil
men
,
because
they
be
sinfull
men
.
2
Tim
.
3.13
.
Mat
.
13.
And
because
the
Devil
exceedeth
all
other
in
sin
,
he
is
called
the
the
evil
one
.
Goodness
is
conformable
to
God
the
Author
and
Fountain
of
all
good
:
but
sinne
is
repugnant
to
the
will
of
God
,
and
so
the
greatest
evil
.
Nor
is
it
only
evil
in
it self
,
but
the
cause
of
all
evils
that
any
creature
is
subject
unto
:
for
sinne
brought
man
under
the
curse
,
and
will
hold
him
under
it
,
except
the
mercy
of
God
,
through
the
death
of
Christ
,
do
deliver
him
.
2.
He
that
watcheth
continually
,
striveth
to
grow
in
grace
,
nourisheth
the
motions
of
Gods
Spirit
,
fighteth
with
good
courage
,
and
denying
his
own
strength
flyeth
unto
the
Lord
for
help
,
shall
be
mightily
supported
against
evil
.
He
that
doth
these
things
shall
never
fall
.
The
godly
,
2
Pet
.
1.10
.
as
may
be
observed
in
them
that
were
foiled
grievously
,
did
fall
,
when
they
neglected
their
watch
,
not
when
they
were
most
strongly
assailed
.
The
reasons
ordinarily
why
the
godly
are
grosly
overtaken
,
are
;
either
they
make
not
resistance
at
the
first
,
but
are
prevented
by
the
temptation
before
they
be
prepared
to
withstand
it
,
or
being
weary
of
resistance
,
they
cast
away
their
weapons
.
3.
In
all
evils
and
calamities
God
is
the
chief
refuge
of
a
Christian
:
the
Saints
acknowledg
him
to
be
the
only
Authour
of
all
good
,
and
their
sole
Deliverer
;
the
power
that
is
in
any
means
to
help
or
heal
,
they
know
to
be
of
him
,
and
that
they
profit
as
it
pleaseth
him
,
but
not
otherwise
.
God
delivereth
out
of
evil
many
waies
.
First
,
When
he
stoppeth
calamities
hanging
over
our
heads
,
that
they
shall
not
fall
upon
us
;
as
Jacob
was
delivered
from
his
enemies
,
whom
the
slaughter
of
the
Sichemits
had
stirred
up
against
him
.
Gen.
3●
.
●
.
Secondly
,
When
being
brought
into
great
danger
,
he
doth
preserve
them
safe
and
sound
;
as
Daniel
in
the
Lyons
den
,
and
his
three
Companions
in
the
fiery
furnace
.
Thirdly
,
The
comfort
that
God
gives
to
his
servants
when
they
are
oppressed
with
evils
,
is
to
them
instead
of
deliverance
.
Psal
.
94.19
.
In
the
multitude
of
my
thoughts
within
me
,
thy
comforts
delight
my
soul
.
Fourthly
,
When
he
turns
the
temptation
to
our
good
,
and
makes
what
is
evil
in
it self
to
become
beneficial
.
We
must
therefore
learn
to
yeeld
obedience
,
and
bid
our
God
smell
a
sacrifice
for
the
bitterest
things
we
taste
,
so
farre
as
they
are
his
disposition
;
taking
shame
to
our selves
in
them
,
as
they
are
the
fruits
of
folly
.
4.
No
temptation
shall
be
able
totally
or
finally
to
separate
the
Saints
from
God
;
fot
that
we
are
taught
to
pray
agreeable
with
his
will
,
we
are
heard
in
that
.
Now
this
were
the
greatest
evil
,
not
only
in
regard
of
our
seeming
,
or
appearance
to
us
,
but
of
the
matter
it self
.
5.
The
faithfull
must
live
in
hope
and
assured
confidence
to
be
delivered
from
all
evils
,
though
not
in
this
life
,
wherein
they
have
received
but
the
first
fruits
of
the
Spirit
,
yet
in
the
life
to
come
,
when
they
shall
be
replenished
with
fulness
of
the
Spirit
.
For
that
cause
our
most
bount●f●ll
Father
hath
commanded
us
to
beg
deliverance
,
that
in
him
we
might
have
hope
to
obtain
what
we
ask
.
The
righteous
cry
,
and
the
Lord
heareth
them
,
Psal
.
34.17
.
and
delivereth
them
out
of
all
their
troubles
.
CHAP.
XXI
.
Of
the
Confirmation
,
viz.
Thine
is
the
Kingdom
,
&c.
The
meaning
of
these
words
;
And
the
Conclusions
that
may
be
drawn
from
thence
.
Question
:
WHich
is
the
Confirmation
?
A.
For
thine
is
the
Kingdom
,
the
Power
,
and
the
Glory
for
ever
and
ever
▪
Which
words
,
though
not
repeated
by
St
Luke
,
nor
interpreted
by
some
of
the
Antients
,
are
yet
expresly
mentioned
by
St
Matthew
;
and
interpreted
by
them
that
followed
the
Greek
authenticall
Copies
;
and
therefore
causelesly
and
without
warrant
omitted
by
the
Church
of
Rome
,
Rhem
.
Pref
.
in
New
Testa
-
and
wickedly
charged
to
be
a
superfluity
.
Q.
What
is
the
meaning
of
these
words
?
1
Chro
.
29.11
.
2
King
.
19.15
.
Gen.
14.19
.
&
17.1
.
A.
1.
Kingdom
signifieth
Gods
absolute
sovereignty
over
all
things
,
to
whom
only
it
pertaineth
of
right
to
forgive
and
to
give
at
his
pleasure
.
Or
rather
it
noteth
the
special
sovereignty
of
God
over
his
select
and
peculiar
people
,
whereby
he
doth
guard
and
protect
them
for
the
glory
of
his
Name
,
and
their
eternal
happiness
.
2.
Power
signifyeth
that
All
sufficiency
in
God
,
whereby
he
is
able
to
do
all
things
according
to
the
good
pleasure
of
his
will
.
Luk
.
1.37
.
Psal
.
115.3
.
Many
have
Kingdom
,
so
that
it
pertains
to
them
to
help
their
Subjects
,
but
want
power
.
But
the
Lord
hath
all
power
of
himself
,
and
there
is
no
power
but
of
him
.
3.
Glory
is
that
high
estimation
,
honour
and
praise
which
is
due
to
God
for
his
infinite
goodness
and
surpassing
excellency
.
Psal
.
29.2
.
Psal
.
96.7
.
Luk
.
2.14
.
Dan
.
2.37
.
Jud
.
vers
.
8.
Psal
.
82.6
.
&
●2
.
11
.
Rom
13.1
.
Prov.
8.15
.
Job
33.23
.
1
Tim
.
1.17
.
●●d
.
vers
.
25.
Jam
.
1.17
.
Psal
.
145.13
.
Isa
41.4
.
1
Tim
.
1.17
.
Rev.
1.4
.
R●v
.
3
7.
Eph.
3.20
.
Psal
.
35.27
.
Psal
.
119.49
.
Gen.
14.19
.
Psal
.
24.1
,
3.
Dan
.
4.34
,
35.
Psal
.
50.
●2
.
1
Tim
.
6.15
.
Psal
.
16
.
2●
,
28
&
103.19
.
&
145.13
.
4.
When
we
say
thine
,
and
for
ever
,
we
exclude
all
creatures
from
fellowship
with
God
,
in
these
attributes
:
because
howsoever
Kingdom
,
Power
and
Glory
are
communicated
unto
some
creatures
(
namely
Princes
,
as
Gods
Instruments
and
Vice-gerents
:
)
yet
God
alone
claimeth
them
originally
,
of
himself
,
absolutely
without
dependance
or
controll
;
eternally
without
beginning
or
end
.
The
Kingdom
doth
now
and
ever
shall
belong
unto
him
;
He
is
now
and
shall
for
ever
be
able
to
help
them
;
He
hath
now
and
shall
for
evermore
have
glory
and
praise
ascribed
unto
him
.
Q.
How
is
this
a
close
of
Confirmation
to
our
requests
?
A.
Because
we
do
not
only
in
general
ascribe
Kingdom
,
Power
and
Glory
unto
God
,
as
his
due
,
but
also
with
respect
unto
our
Prayers
,
and
suits
;
believing
and
professing
that
he
,
as
King
of
Heaven
and
earth
,
hath
Authority
to
dispose
of
all
his
Treasures
:
as
Omnipotent
is
able
to
do
exceeding
abundantly
above
all
that
we
ask
or
think
:
Finally
,
as
the
God
of
Glory
is
interessed
in
the
welfare
of
his
Servants
,
for
the
maintaining
of
the
honour
of
his
Name
,
and
truth
of
his
Promises
.
The
Reasons
,
why
we
come
petitioning
to
our
heavenly
Father
,
contained
in
these
words
,
are
three
.
The
first
taken
from
the
Sovereignty
of
God
,
who
is
the
right
owner
,
the
Supream
and
absolute
ruler
over
all
things
in
Heaven
and
earth
:
therefore
all
blessings
are
to
be
craved
at
his
hands
,
for
of
right
it
belongs
to
him
to
bestow
them
upon
us
.
Or
it
may
be
drawn
from
the
special
Sovereignty
of
God
over
his
people
,
thus
;
1
Thes
.
2.12
.
Deut
.
30.6
.
&
31.6
.
Exo
.
2.24
.
Psal
.
46.11
.
Psal
.
29.10
,
11
Psal
.
84.3
,
8.
Psal
.
70.5
.
Psal
.
2
9
,
10
,
11
,
12.
It
is
the
Office
of
Kings
to
hear
,
defend
and
protect
their
Subjects
against
all
their
enemies
.
Now
therefore
,
O
God
,
sith
thou
art
our
King
,
most
rich
in
goodness
,
more
powerfull
than
all
our
enemies
,
we
pray
thee
be
present
with
us
,
for
we
are
thy
Subjects
,
and
under
thy
defence
we
shall
be
safe
.
The
Blessings
we
ask
are
the
benefits
of
thy
Kingdom
,
which
we
have
not
of
our selves
,
nor
by
any
means
of
our
own
can
obtain
:
therefore
according
to
thy
Commandement
,
who
hast
charced
us
to
ask
,
and
thy
promise
to
hear
the
Prayers
of
thy
poor
people
,
we
direct
our
supplications
unto
thee
:
for
whither
should
Subjects
fly
but
to
their
King
.
Thou
hast
instituted
thy
Kingdom
,
because
thou
wilt
distribute
blessings
temporal
and
spiritual
in
it
,
thou
hast
commanded
them
to
be
asked
in
thy
Kingdom
,
and
promised
to
hear
the
request
of
thy
Subjects
.
Thus
faith
sheweth
in
these
words
,
that
she
is
certain
of
the
good
will
of
God
towards
us
,
and
doth
profess
that
she
doth
rely
upon
the
sole
grace
of
God
in
Jesus
Christ
,
not
upon
any
dignity
or
merit
in
our selves
.
The
second
is
taken
from
the
power
of
God
,
who
is
able
to
do
whatsoever
he
will
,
and
will
do
whatsoever
shall
make
for
the
glory
of
his
Name
,
and
the
good
of
his
people
:
who
hath
in
his
hand
and
power
the
things
we
ask
,
Isa
.
55.11
.
Jer
.
44.29
.
Psal
.
135.6
.
Apoc
.
●9
.
6
.
Mat
,
7.7
.
&
8.2
.
2
Chro
.
20.6
.
Jer
.
16.19
.
Psal
.
89.8
.
Job
9.19
.
2
Cor
.
1.20
.
Zech
8.6
.
Gen.
18.14
.
●er
32.27
.
Luk
●
.
37
.
Eph.
3.20
.
Col.
3.17
.
Phil
.
4.20
.
1
Tim
.
1.17
.
2
Tim
.
4.18
.
1
Pet
.
4.11
.
Psal
.
79.11
.
Psal
.
50.15
.
&
30.11
,
12.
Mat
7.11
.
Luk
11.13
.
1
Sam
.
12.22
,
23.
and
can
solidly
and
savingly
give
them
to
whom
he
will
:
who
can
give
whatsoever
we
stand
in
need
of
,
and
strengthen
us
against
any
sinne
,
and
unto
any
duty
,
though
the
power
of
Satan
,
the
world
and
the
flesh
oppose
it self
.
Hear
,
O
God
,
and
give
us
what
we
ask
because
thou
art
able
,
and
thou
only
art
able
.
This
power
joyned
with
will
,
doth
reside
in
thee
only
;
for
of
our selves
we
are
able
to
do
nothing
,
we
have
no
strength
but
from
thee
.
The
third
from
his
Glory
;
who
ought
to
be
glorified
by
us
in
all
things
,
gaineth
glory
by
hearing
the
Prayers
of
his
people
,
and
for
his
glory
sake
will
not
deny
them
any
thing
that
shall
be
good
.
From
thee
the
only
true
God
and
absolute
Sovereign
,
we
ask
and
expect
all
good
things
:
for
thou
art
the
Author
and
Fountain
of
all
goodness
:
Hear
us
for
the
glory
of
thy
Name
,
and
for
thy
glory
vouchsafe
to
give
the
things
we
crave
:
for
what
we
ask
doth
serve
to
thy
gl●ry
.
Q.
What
Conclusions
may
be
gathered
from
these
words
?
A.
1.
None
is
to
be
invocated
or
called
on
,
but
he
who
hath
the
Kingdom
,
Power
and
Glory
.
For
as
one
lacking
this
or
that
in
a
house
which
is
the
Masters
,
cometh
in
by
the
back
door
,
if
he
pray
a
servant
to
give
it
whose
it
is
not
,
who
hath
no
power
so
to
do
,
&c.
So
if
we
seek
our
necessaries
temporal
and
eternal
,
at
Angels
or
Saints
,
which
are
servants
to
God
,
who
have
no
power
to
do
any
thing
farther
then
beckned
unto
by
God
,
we
take
a
wrong
way
to
the
wood
.
But
the
Papists
think
all
is
made
whole
while
they
do
call
upon
Saints
or
Angels
,
not
as
the
principal
Authors
of
the
things
they
ask
,
but
as
secondary
Patrones
,
who
under
God
work
these
things
for
us
.
To
which
is
answered
,
that
not
only
to
do
religious
adoration
in
any
kind
to
them
,
as
the
principal
and
chief
power
,
is
sinne
:
but
also
to
call
on
them
,
or
trust
in
them
,
as
being
some
Secondary
Divine
powers
,
although
inferiour
to
God
.
The
Angel-worship
among
the
Colossians
,
did
not
differ
thus
much
,
as
if
they
had
been
the
chief
Divine
powers
;
and
yet
is
condemned
.
Nebuchadnezar
did
not
enact
that
he
should
be
worshiped
as
the
highest
God
;
yet
because
he
would
have
honour
in
some
degree
Divine
,
Daniel
did
decline
it
as
flat
Idolatry
.
Again
,
this
distinction
with
which
they
would
salve
their
fact
,
may
be
turned
upon
them
,
as
making
against
themselves
.
For
therefore
these
may
not
be
called
upon
,
neither
may
be
trusted
to
religiously
,
because
they
are
secondary
workers
of
things
under
God
who
is
the
principal
agent
.
2.
We
see
what
may
confirm
us
in
the
assured
hope
to
receive
our
requests
,
namely
,
to
think
that
God
hath
the
Kingdom
over
us
,
that
he
is
powerful
and
glorious
.
There
is
a
respect
between
Kings
and
their
people
,
which
bindeth
them
mutually
one
to
another
.
Hence
it
is
that
we
promise
our selves
protection
,
maintenance
in
our
life
,
the
benefit
of
subjects
from
them
,
because
we
are
their
subjects
,
and
they
have
the
Kingdom
over
us
.
That
God
who
by
reason
of
this
obligeth
sinful
men
to
seek
the
weal
of
all
their
people
,
because
they
have
received
a
Kingdom
over
them
;
himself
will
not
fail
on
the
same
ground
,
to
procure
all
good
to
us
,
who
live
under
the
regiment
of
his
Grace
.
Yet
because
it
it
not
enough
that
God
should
have
the
regal
authority
over
us
,
unless
he
had
the
power
also
of
working
all
things
for
our
weal
,
therefore
this
is
joyned
,
Psal
.
62.11
.
Dan
.
2.20
.
Nah
.
1.2
,
3.
Rom
.
11.23
.
&
14.4
.
1
Pet
.
5.6
.
Is.
51.12
.
&
40.28
.
1
Io
.
4.4
.
2
Tim
.
1.12
.
Ph.
3.21
.
Thine
is
the
power
What
were
subjects
the
better
to
be
under
a
gracious
Prince
,
but
weak
,
having
as
short
hands
to
do
them
good
,
as
a
large
heart
to
wish
it
them
:
So
should
it
fare
betwixt
God
and
us
,
if
he
were
not
Almighty
,
able
to
subdue
all
things
to
himself
;
our
faith
were
shaken
.
For
we
cannot
expect
the
treading
of
Satan
under
our
feet
,
the
quickening
of
us
in
our
souls
to
every
good
work
,
the
justifying
,
the
protecting
of
us
;
we
cannot
expect
these
things
from
one
who
hath
not
all
power
.
Thirdly
,
Had
God
the
right
to
help
us
,
had
he
the
power
also
:
yet
were
it
a
thing
that
made
not
for
his
glory
,
respected
not
the
advancement
of
his
honour
,
our
belief
might
waver
:
which
now
it
need
not
do
,
Ps.
25.11
.
&
43.11
,
12.
it
being
Gods
honour
to
perform
all
good
things
for
his
chosen
.
Honor
is
with
men
the
spur
of
actions
:
have
men
right
and
power
to
effect
this
or
that
,
notwithstanding
if
it
conduce
not
to
their
honor
and
glory
,
they
will
not
move
a
finger
to
it
.
But
now
there
is
nothing
that
wanteth
to
our
assurance
,
while
we
know
that
we
are
such
to
whom
God
hath
right
;
such
for
whom
he
hath
all
power
;
such
whom
to
protect
and
bless
with
all
things
spiritual
and
corporal
,
is
his
great
glory
.
The
case
standing
thus
,
how
can
we
doubt
of
receiving
the
things
we
ask
at
his
hand
in
the
Name
of
his
Christ
.
3.
The
godly
must
put
up
their
Petitions
with
strong
and
good
reasons
.
Thus
did
Jacob
when
he
prayed
to
be
delivered
out
of
the
hands
of
his
brother
Esau
.
In
like
manner
David
,
Gen.
32.9
,
10
,
11
,
12.
1
King
.
8.23
,
24
,
25.
Io
.
17.2.3
.
Solomon
,
and
Christ
himself
.
For
reasons
in
prayer
do
much
confirm
faith
,
and
stir
up
fervency
and
good
affection
.
When
a
man
can
assure
himself
that
he
hath
good
warrant
to
ask
,
and
hope
to
obtain
,
he
will
break
through
all
the
discouragements
which
the
divel
or
a
mans
own
heart
can
cast
in
to
hinder
him
.
Good
reason
to
the
affections
,
is
as
oyle
to
the
fire
,
that
causeth
it
to
burn
vehemently
.
And
though
God
need
no
reasons
either
to
inform
him
of
their
need
,
or
to
move
him
to
supply
their
need
:
yet
he
doth
delight
that
his
children
should
yeeld
reasons
of
their
requests
,
because
therein
they
shew
proof
of
their
faith
,
knowledge
,
confidence
,
and
other
graces
,
which
is
much
pleasing
to
their
Father
.
4.
We
learn
in
prayer
to
abase
our selves
before
God
,
and
utterly
to
deny
all
that
is
in
us
.
Kingdom
power
and
glory
is
all
his
,
not
ours
:
we
are
no
better
then
rebels
and
traitors
to
him
:
if
we
have
any
good
thing
,
it
is
from
him
,
even
the
grace
whereby
we
pray
.
And
he
that
in
prayer
will
not
confess
this
,
shall
no
more
be
heard
,
then
the
insolent
begger
that
will
not
acknowledge
his
want
.
5.
In
prayer
we
must
be
perswaded
of
two
things
,
and
build
upon
them
,
Gods
power
,
and
will
:
His
power
in
that
he
is
able
;
his
will
,
in
that
he
is
careful
to
perform
our
requests
.
These
are
signified
by
Kingdom
,
power
and
glory
:
for
all
the
promises
of
God
in
Christ
,
are
yea
,
and
Amen
,
2
Cor
.
1.20
.
unto
the
glory
of
God
?
6.
Whatsoever
we
ask
,
we
must
refer
it
to
Gods
glory
:
This
is
the
first
thing
we
are
taught
to
crave
,
and
the
last
we
are
to
perform
,
Whatsoever
you
shall
ask
the
Father
in
my
name
,
I
will
do
it
,
that
the
Father
may
be
glorified
in
the
Son
.
Psal
.
115.1
.
Io
.
14.13
.
Ier
.
33.9
.
It
makes
for
the
praise
of
Gods
mercy
,
power
and
goodness
,
that
he
doth
vouchsafe
to
hear
our
prayers
,
and
grant
us
those
things
that
we
ask
according
to
his
promise
and
commandment
,
as
Citizens
of
his
kingdom
:
And
we
begge
that
God
of
his
meer
grace
in
Jesus
Christ
,
to
whom
pertaineth
the
Kingdom
,
would
be
pleased
graciously
to
give
what
we
ask
,
for
the
manifestation
of
his
power
,
glory
,
and
great
goodness
.
As
we
believe
,
that
God
for
the
glory
of
his
truth
,
grace
and
power
,
will
grant
our
desires
:
so
we
promise
to
refer
the
things
which
we
obtain
by
prayer
to
the
glory
of
his
Name
.
This
is
the
end
for
which
all
benefits
are
to
be
craved
,
and
to
this
end
all
blessings
obtained
must
be
referred
and
used
.
All
thy
works
praise
thee
,
Ps.
145.10
,
11.
O
Lord
and
thy
Saints
bl●ss
thee
.
They
shall
speak
of
the
glory
of
thy
Kingdom
;
and
talk
of
thy
power
.
7.
When
we
are
to
perform
any
work
,
as
to
do
service
to
God
,
we
must
believe
that
God
will
inable
us
to
do
it
,
and
must
ask
power
at
Gods
hand
that
we
may
be
strengthened
to
walk
uprightly
before
him
,
and
do
our
duties
.
8.
If
we
would
have
a
good
report
and
praise
among
men
,
we
must
above
all
things
seek
Gods
glory
,
not
regarding
so
much
our
own
.
If
he
give
praise
among
men
,
give
him
thanks
,
if
not
,
be
content
,
because
all
glory
is
his
.
CHAP.
XXII
.
Of
the
Conclusion
,
viz.
Amen
.
The
inferences
that
may
be
drawn
from
thence
.
The
principal
use
of
the
Lords
Prayer
;
And
why
we
are
neither
to
refuse
,
nor
confine
our selves
to
this
form
.
Question
:
WHat
is
the
Conclusion
in
the
Lords
prayer
?
A.
Amen
:
whereby
is
expressed
the
right
disposition
of
the
mind
and
heart
of
a
man
when
he
prayeth
,
which
is
indeed
the
very
life
of
prayer
.
The
word
Amen
is
Hebrew
,
and
remaineth
for
the
most
part
untranslated
in
Greek
,
Latin
,
English
,
and
all
other
Languages
.
Q.
How
is
Amen
used
in
Scripture
?
Rev.
3.14
.
2
Cor
.
1.20
.
A.
1.
Amen
is
sometimes
a
title
of
Christ
,
because
of
his
faithfulness
and
truth
in
performing
all
promises
.
2.
In
the
beginning
of
sentences
it
is
an
asseveration
or
corroboration
of
speech
,
and
confirmation
of
that
we
are
about
to
say
,
and
that
very
vehement
if
it
be
doubled
.
Some
take
it
for
an
oath
,
but
it
is
onely
a
confirmation
of
what
we
speak
;
Io
.
3.11
.
&
6.
Mat
.
24.47
.
Luk
.
12.44
.
Mat
.
5.18
.
Mar.
3.28
.
Jo
.
14.12
.
&
16.20
.
Mat
.
16.28
.
Luk
.
9.27
.
Mar.
12.43
.
Luk
.
21.3
.
Luk
.
4.24.25
.
Jo
.
16.7
.
Mat
.
23.36
.
Luk
.
11.51
.
Apo
.
22.20
.
Iam
.
5.12
.
Mat
.
5.37
.
Full
.
miscell
.
l.
1.
c
.
2.
Maldonat
.
in
Mat
.
5.18
.
to
which
our
English
word
verily
,
indeed
,
or
in
truth
,
answereth
.
This
is
manifest
by
sundry
places
of
the
Evangelists
compared
together
:
for
where
one
hath
Amen
,
another
hath
surely
,
truely
,
or
verily
;
and
in
one
and
the
same
place
these
words
are
used
one
after
another
as
signifying
the
same
thing
.
Sometimes
we
shall
finde
Amen
and
yea
used
promiscuously
,
as
words
of
the
same
signification
.
The
Arabicke
Interpreters
never
retain
the
word
Amen
,
so
oft
used
by
our
Saviour
,
and
kept
by
other
Interpreters
,
but
render
it
by
a
word
that
signifies
surely
,
assuredly
,
as
a
proper
and
clear
interpretation
.
Aquila
(
as
it
is
noted
in
the
Romane
Edition
of
the
Seventy
Interpreters
)
doth
translate
it
credibly
,
faithfully
,
firmely
;
or
as
it
is
found
in
some
Manuscripts
,
it
is
firm
or
stable
.
3.
When
it
is
added
in
the
end
of
blessings
and
prayers
,
the
repetition
of
the
promises
,
Num
.
5.22
.
Deut
.
27.15
.
Ps
41
.
1●
.
Neh
.
8.6
.
Jer
.
11.5
.
&
28
●
.
Rom
.
1.25
.
1
Cor
.
14.16
.
Apo
.
7.12
.
1
Chro
.
16.36
.
Apo
.
1.7
.
Rom
.
16.27
.
2
Tim
.
4.18
.
1
King
1
36.
Apo
.
19.4
.
Deut
.
27.15
.
Psal
.
41.13
.
1
King
.
1.36
.
Num
5
.
2●
.
Ier
.
21.5
.
Ier
.
28.6
.
Neh
.
8.6
.
1
Par
.
16.36
.
Rom
.
9.5
.
or
imprecations
,
it
implyeth
both
a
desire
of
the
thing
so
to
be
,
and
confidence
that
so
it
shall
be
.
That
Amen
is
a
wish
or
desire
of
what
was
spoken
before
,
it
appeareth
out
of
many
places
of
Scripture
;
as
by
the
answer
of
Benaiah
to
David
,
when
he
had
appointed
Solomon
to
be
ruler
over
Israel
and
over
Judah
,
saying
Amen
,
which
he
doth
explain
by
these
words
,
The
Lord
God
of
the
Lord
my
King
say
so
too
.
The
Seventy
Interpreters
do
render
this
word
,
sometimes
Let
it
be
,
or
God
grant
;
sometimes
they
translate
it
,
truely
;
and
sometimes
they
keep
the
Hebrew
particle
Amen
.
That
Amen
sheweth
a
perswasion
of
faith
touching
the
thing
before
spoken
of
,
is
evident
by
that
of
Paul
,
where
having
said
of
Christ
,
that
he
was
over
all
,
God
blessed
for
ever
,
he
addeth
Amen
,
that
is
,
he
was
assuredly
perswaded
that
it
was
so
.
1.
So
that
Amen
in
this
place
,
doth
presuppose
the
understanding
of
what
was
asked
;
for
every
man
must
say
Amen
to
his
own
prayers
,
as
well
as
to
the
Petitions
that
others
do
make
for
him
:
But
a
man
cannot
say
Amen
to
his
prayers
,
if
he
know
not
what
is
said
.
2.
It
is
an
asseveration
,
1
Cor
.
14.16
.
Neh
.
8.6
.
Ps.
106.46
.
1
Cor
.
13.13
.
wish
or
expressing
of
earnest
longing
to
obtain
all
the
things
in
this
prayer
above
named
.
2.
It
is
a
profession
of
our
faith
and
confidence
,
that
we
trust
in
God
through
Jesus
Christ
,
that
it
shall
be
unto
us
according
to
his
promise
and
our
prayer
.
True
it
is
,
we
thus
flie
unto
thee
,
O
Lord
,
be
it
according
to
our
desire
and
faith
in
thee
.
Q.
What
Conclusions
may
be
drawn
from
hence
?
A.
1.
Christ
teaching
us
to
end
our
prayers
with
Amen
,
doth
thereby
admonish
us
to
pray
with
understanding
,
truth
,
intention
of
heart
,
and
fervour
;
as
also
to
believe
that
God
presently
heareth
,
and
will
certainly
in
due
time
grant
our
requests
:
so
that
ignorance
,
sloth
,
wandring
,
coldness
,
wavering
and
distrust
are
to
be
striven
against
.
Lord
I
believe
,
Psal
.
47.7
.
Psal
.
17.1
.
Ier
.
29.13
.
Ps.
119.10
.
Isa
.
37.17
.
Dan
.
9.19
.
Mar.
1●
.
24
.
Iam
.
5.16
.
1
Tim
2.8
.
Iam
.
1.6
.
1
Io
.
5.14
.
Mar.
9.24
.
Psal
.
42.5
.
help
my
unbelief
.
Why
art
thou
cast
down
,
O
my
soul
,
why
art
thou
disquieted
within
me
.
2.
We
see
what
an
excellent
work
prayer
is
:
in
which
two
most
excellent
graces
of
a
Christian
man
be
shewed
forth
,
hungring
after
mercy
,
and
faith
whereby
we
believe
the
obtaining
of
it
.
And
when
in
praying
men
speak
to
God
,
the
Majesty
of
God
is
after
a
manner
that
cannot
be
expressed
,
nearer
to
him
that
prayeth
then
to
others
,
whom
he
doth
adorn
with
singular
gifts
:
that
they
who
pray
holily
unto
God
,
may
be
compared
unto
them
who
do
come
unto
the
fire
:
who
are
made
hot
if
they
freez
,
and
are
made
to
boyle
,
if
they
be
warm
:
for
their
minde
is
inflamed
to
the
glory
of
God
,
their
soul
is
enlightened
in
an
admirable
manner
,
and
they
are
enriched
with
divine
gifts
.
The
more
earnestly
that
men
pray
,
the
more
comfortably
do
they
feel
how
sweet
the
Lord
is
,
and
how
blessed
are
all
they
that
hope
in
him
:
and
being
compassed
about
with
that
clear
light
,
they
commit
themselves
to
the
bounty
of
God
,
nothing
doubting
,
but
that
embracing
them
with
his
fatherly
and
admirable
charity
,
he
will
abundantly
supply
unto
them
all
things
necessary
to
life
and
salvation
.
By
hope
and
confidence
it
hath
come
to
pass
,
that
the
Saints
of
God
beginning
to
pray
in
anguish
and
trouble
have
ended
in
joy
and
comfort
.
It
is
admirable
how
the
prayers
of
David
have
excelled
in
this
kind
:
He
beginneth
often
with
complaint
,
Lord
how
are
mine
enemies
encreased
that
trouble
me
:
he
concludeth
in
triumph
,
I
will
not
be
afraid
of
ten
thousand
,
Ps.
3.1
.
Ps.
4.
●
.
Ps.
6.1
,
●
.
that
shall
beset
themselves
against
me
round
about
;
I
will
lay
me
down
in
peace
,
and
rest
in
safety
.
Depart
from
me
ye
wicked
,
for
the
Lord
hath
heard
the
voice
of
my
prayer
.
Q.
What
is
the
principal
use
of
the
Lords
prayer
?
A.
The
principal
use
of
the
Lords
prayer
,
is
to
direct
Gods
Church
in
making
their
prayers
in
all
places
,
at
all
times
,
and
upon
all
occasions
though
their
prayers
should
be
innumerable
.
In
the
using
of
it
there
be
three
things
required
.
The
first
is
the
knowledge
of
the
Lords
prayer
,
and
all
the
parts
thereof
.
He
that
would
pray
by
it
,
must
understand
the
meaning
of
it
,
the
wants
therein
to
be
bewailed
,
and
the
graces
to
be
desired
.
2.
There
is
in
the
second
place
required
thus
much
skill
,
that
he
be
able
to
refer
every
want
and
grace
to
one
of
the
Petitions
;
for
example
,
feeling
in
himself
pride
of
heart
,
he
must
be
able
to
say
this
is
a
want
in
the
first
Petition
:
and
feeling
a
rebellion
and
slowness
in
doing
Gods
Commandments
,
he
must
be
able
to
say
,
this
is
a
sin
to
be
prayed
against
in
the
third
Petition
.
Thus
every
want
he
must
refer
to
his
proper
head
.
Again
,
he
must
refer
every
grace
to
be
desired
to
one
of
the
Petitions
:
as
strength
in
temptation
to
the
sixth
;
affiance
in
Gods
providence
to
the
fourth
;
patience
in
adversity
to
the
third
;
sence
of
comfort
in
the
pardon
of
sin
to
the
fifth
;
knowledge
of
God
to
the
first
.
In
the
third
place
he
must
before
he
pray
,
consider
what
be
his
wants
and
imperfections
which
most
trouble
him
,
as
also
the
graces
which
he
would
obtain
:
then
for
helping
of
his
memory
,
he
must
go
to
the
Petitions
,
and
he
must
set
those
things
first
in
his
minde
,
which
concern
the
first
Petition
;
those
which
concern
the
second
Petition
;
must
have
the
second
place
in
his
mind
;
and
so
he
must
proceed
in
order
,
as
he
shall
have
occasion
.
Thus
a
man
keeping
in
minde
the
order
of
the
Petitions
as
they
stand
,
shall
be
able
by
referring
every
grace
and
want
to
his
proper
head
,
to
make
distinct
prayer
,
and
to
vary
it
as
time
,
place
,
and
other
occasions
shall
move
him
.
But
it
is
not
necessary
that
we
follow
all
the
Petitions
in
conceiving
a
prayer
:
but
onely
those
which
do
principally
belong
to
the
time
,
place
,
and
occasion
.
Again
a
Christian
man
may
make
an
excellent
confession
of
his
sins
by
this
prayer
:
Col.
1.9
,
10
,
11
if
he
shall
,
keeping
the
order
of
the
Petitions
,
confess
and
bewail
the
sins
which
every
Petition
requires
us
to
pray
against
.
And
it
serves
to
furnish
us
with
matter
of
thankfulness
,
thus
:
let
a
man
remember
all
the
graces
which
he
hath
received
from
God
,
let
him
then
refer
them
to
the
Petitions
and
give
thanks
to
God
after
the
order
of
them
,
turning
every
Petition
into
a
thansgiving
.
Q.
This
form
being
so
absolute
,
what
need
we
use
any
other
words
in
praying
?
A.
Because
as
to
refuse
this
form
savoureth
of
a
proud
contempt
of
Christs
ordinance
,
so
to
confine
our selves
to
these
words
alone
,
argueth
extream
idleness
in
this
duty
,
wherein
variety
of
words
is
required
for
the
pouring
out
of
our
souls
before
the
Lord
,
Hos
.
14.3
.
and
oftentimes
,
according
to
the
occasion
,
some
one
Petition
is
more
then
the
rest
,
to
be
insisted
on
and
importuned
.
Mat
.
26.41
.
Wherefore
our
blessed
Saviour
hath
commended
this
form
unto
us
,
as
an
excellent
copy
or
lesson
,
to
be
both
repeated
,
and
as
we
may
,
Jo
.
17.1
.
Act.
4.24
.
imitated
,
or
at
the
least
aimed
at
,
by
us
his
Scholars
;
for
which
cause
,
both
he
himself
,
and
his
Apostles
,
are
recorded
to
have
prayed
in
other
words
,
which
yet
may
be
referred
to
these
.
Finally
,
The
liberty
,
which
the
Lord
affordeth
us
,
is
not
to
be
abridged
,
or
despised
,
who
admitteth
all
languages
,
words
,
and
forms
,
agreeable
to
this
pattern
,
whether
read
,
rehearsed
by
heart
,
or
presently
conceived
;
2
Chro
.
29.30
.
Ps.
90.1
.
Num
.
10.35
.
1
Cor
.
14.15
.
so
be
it
,
we
pray
both
with
spirit
and
affection
,
and
with
understanding
also
.
FINIS
.